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THE 

LIFE 



APOSTLE PAUL, 

AS RELATED IN SCRIPTURE, 



BUT IN "WHICH 

HIS EPISTLES 

ARE INSERTED IN THAT PART OF THE HISTORY TO WHICH THEY 
ARE SUPPOSED RESPECTIVELY TO BELONG; 

WITH 

SELECT NOTES, 

CRITICAL, EXPLANATORY, AND RELATING TO 
PFIlSONS AND VLACES, 



THE SECOND EDITION, 

CORRECTED AND ENLARGED. 



By JOSEPH GURNEY" BEYAN. 



" In this undertaking, J aim that the youth might be furnished •with such an 
entertainment, as might yield them at once both profit and delight ; and might 
thereby be drawn from misspending their time upon hurtful and unprofitable 
subjects.'" Ellwood, Pref. to Sac. Hist. Part II, 



LONDON : 

PRINTED AND SOLD BY WILLIAM PHILLIPS, 
GEORGE YARD, LOMBARD STREET* 



1811. 



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preface to tfje f im (CDtttom 

A few things seem proper to "be suggested to the 
reader, as a preface to the following little work, on 
various accounts; and on no one more than this, 
that he may not be disappointed in his expectation. 
It does not profess to be a complete commentary, 
even on that portion of scripture which it compre- 
hends, and over which it is hoped it may throw some 
light; but it will probably, at least, impart to some 
readers a portion of the entertainment which the 
compiler has found in the selection and arrange- 
ment; and possibly, to not a few, some informa- 
tion, and, what would still be better, some instruc- 
tion. To the learned indeed, not much information 
may be given; but such are desired to bear in 
mind, that it is principally for those who do not 

a 



IV PREFACE TO THE 

assume that title, that the compilation is made. It 
may, however, be of some assistance to the tyro, 
even in learning, and may induce him to let those 
writers, whom an author of the last century calls 
The Sacred Classics, have their due share in his 
attention. 

On the manner of the execution of my design, I 
neither ought nor need to say much. I would how- 
ever hint at one or two particulars. In copying the 
annotations of others, I have generally done it li- 
terally. But I have sometimes abridged them ; and 
here and there I have changed an expression, in 
order to avoid a too frequent recurrence of the 
Sacred Name : believing that where it is often and 
familiarly used, there is a danger of taking it into 
the mouth without reverence. I do not know that 
those, who may incline to compare my quotations 
with the originals, will find many deviations which 
may not be referred to one of these causes. 

As to the nameless notes, I wish they may bear 
the scrutiny of those who are better biblical critics 
than myself. The few Greek words may generally 
be omitted by the English reader, without perceiv- 
ing any chasm in the connexion or the sense. 

I would npw recommend one thing to such of my 



FIRST EDITION. V 

readers as like to dip a little below the surface, 
when they peruse the following sheets, or indeed 
when they read the scripture at large ; and that is, 
to have at hand, if they can, a bible with marginal 
references. The apostle Paul often quotes the old 
testament ; and if it is as pleasant to others as it is 
to me to examine his quotations, this will afford the 
means of being gratified. The quotations will not 
appear exactly verbal; but this is what may be ex- 
pected ; as most probably they were often made from 
memory, and from a memory stored with phrases 
of what is called the Septuagint Greek version*. 

There is one circumstance, useful to be kept in 
view, if we desire to enter into the historical parts 
of the New Testament with the same spirit, with 
which we can read and comprehend the histories of 
modern events. This circumstance is the political 
state of the countries which were the scenes of the 
recorded transactions. It should then be known, 
or adverted to, that scarcely a country mentioned 
in the following narrative, was not, at the time of 
Paul, subject to the Roman power; and governed 
either by deputies sent from Rome, or by native or 

* For some little account of this yersion of the Old Testament 5 
see the note on Acts xsvii. 6. at page 305. 



VI PREFACE TO THE 

ether princes,, who held their respective thrones at 
the will of the Roman emperor. The Herods and 
Agrippa were of the latter kind, if not Aretas the 
Arabian. The dominion of Rome being thus abso- 
lute and extensive, it is no wonder that the privi- 
lege of being a Roman citizen, or as we should say, 
free of Rome, should be so useful to Paul as we 
find it was. This privilege of citizenship, at first 
confined no doubt to the inhabitants of the city, had 
been gradually extended to those of other towns 
and countries; generally as a reward for some ser- 
vice done to the Roman state. 

But though Rome was thus the mistress of the 
most civilized parts of the world, she had not in 
overturning the former governments, overturned or 
effaced their language. The Greeks, before the 
Romans, had overrun many of the same regions by 
force of arms. In many they had planted colonies. 
Instances of this latter mode of disseminating their 
customs and language are frequent in history ; and 
Alexander, usually stiled the Great, is a notable ex- 
ample of a successful invader. His vast empire how- 
ever did not survive its short-lived master; but, 
though it was divided, and the parts variously shift- 
ed from one chieftain to another, it was still divided 



yiRST EDITION. VII 

among Greeks ; and their admirable language gained 
ground in the regions and kingdoms of the East. 
When Rome,, in turn, assumed the dominion of those 
countries, she admired the arts and the learning of 
the people whom she had subjected; their language 
was become a general one, not in Greece alone, but 
in Asia Minor, in Syria, and even in Egypt; and 
the great men of Rome were obliged to study it, 
not only as an accomplishment, but to render them- 
selves the more qualified to hold the foreign go- 
vernments, after which so many of them aspired. 
And it is more than merely probable, that this 
general diffusion of the Greek tongue contributed 
not a little, as a means, to facilitate the labours of 
our apostle, and the spread of the gospel. 

Nor did conquered Greece dictate to her con- 
querors in language only ; she was also their in- 
structress in religion : if that name may be applied 
to almost childish superstition, and iC abominable 
idolatry." It was indeed the practice of the Romans 
to enrol, in their long catalogue of gods, those of 
the conquered nations; but with those of Greece 
they had long been familiar, and seem to have been 
particularly enamoured. But in this dismal state of 
Roman religion, there was not yet found that whick 



Vlll PREFACE TO THE 

completes the evil of bigotry and superstition ; and 
exhibits human pride, whatever may be the creed 
of the country, in its most malignant aspect. The 
Roman emperors had not yet, like Nebuchadnezzar 
and Antiochus Epiphanes, — had not yet begun to 
persecute men for their religion. This, I mention 
as another means, which tended to prevent obstruc- 
tions to the religion of Christ, and allowed it time 
to take root and to be firmly established. In both 
cases the superintending care of its divine Author 
must be referred to, as the cause. 

Our apostle, however, suffered, notwithstanding 
this Roman lenity, much abuse; but it was the fear 
of losing money that actuated the masters of the 
maid at Philippi, and the silversmith at Ephesus ; 
and the rest of the ill treatment of Paul mentioned 
in the Acts, arose from the malice of the Jews, to 
whom persecution had been but too familiar. 

Such are the general hints, which it seemed pro- 
per to premise. Particular information will, it is 
hoped, be found either interspersed among the di- 
visions of the text, or in the respective notes; and 
even some exceptions to these general remarks, may 
possibly, in one or two instances, be traced. 

I particularly wish that my little compilation may 



FIRST EDITION". IX 

prove pleasant and useful to the voung people con- 
nected with me in religious profession; I have not 

O J. 

manv warmer wishes i: at they may grow up in 

it, in a way that will evince them to be Christians 

indeed. I would recommend them to allow them- 
selves time to consider hew often Christ is in their 

thoughts, as their redeemer, instructor, and judge; 

and how earnest they are in their endeavours to 
take up his crcas, when duty and inclination seem at 
variance. I say few things with more sinceritVj then 
when I say I love y pic ; and the more I 

love them, the more I regret that we have so manv 
indications that these considerations are too much 
out of sight; and the more I desire that serious* 
may supersede levity : the gospel prevail over the 
worldly spirit. 

The worldly spirit is a very comprehensive term, 
and is applicable to the stare of p whose 

modes of life appear much to diner among them- 
selves. But it is the grand business of all to ex- 
perience due subjection to the power of the cross of 
Christ. A saying of a minister of our society has 
occurred to me while I have been writing: c When 
things are in their nieces/ said he, ' the best things 
will be uppermost. 3 No one will dispute that hea- 



Ifc PREFACE, &C. 

venly things are the best things; but if earthly 
things predominate in our thoughts, there seems 
reason to fear we are yet earthly-minded and un- 
safe. For the words of the Saviour of men, as they 
are spirit, and as they are life, will always remain 
to be truth. " Where the treasure is, there will the 
heart be also." 



Stoke Newingtoii, 13th Third Month, 1807, 



preface to t%t Recent) oftrtibm 

\V HEN it appeared probable that a second edition 
of this attempt to relate in some connected order 
the life of the apostle Paul might be received by the 
public, I thought it right to endeavour to make 
it something more worthy of attention. I am aware 
that this cannot be effected merely by increasing the 
size of the volume ; but a fresh and special perusal 
of the text has given rise to many fresh notes. A 
few more have also been added from the researches 
of others ; some of which are adopted at the recom- 
mendation of a particular friend., who has kindly in- 
terested himself in contributing to improve my work. 
The additional notes are marked with a roman A ; 
those which are materially altered, with an italic A.* 

* This distinction however was not observed in the first sheet: 
in which the 2d, 5th, 2 1st, and 22d notes should have had the . 
italic A; and the 6th, lGth, and 23d, although added, are not 
marked as sueh. 



Xll PREFACE TO THE 

I have also thought it would be some improvement 
if* the whole were divided into sections, each of 
which should contain some marked portion of the 
apostle's life. 

But there is another thing, recommended to my 
notice by one of the monthly censors of literature, 
which, though occupying but little room, forms the 
greatest difference between this and the former 
edition : an attempt to assign a date to most of the 
principal events. This is no new attempt ; and as I 
have not been wholly satisfied with such of the for- 
mer ones as have come under my notice, so I cannot 
expect that the chronology I now offer will meet 
general acceptance. However, I hope valid reasons 
may be assigned for the dates on which I have fixed. 
It would be prolix -to enumerate them here ; but a 
few hints seem due to the reader : whom, of course, 
I would wish to receive these dates with as little 
doubt as the subject admits. 

The first -thing necessary to be settled is the mar- 
tyrdom of Stephen : before which, we are sure, the 
conversion of Paul did not take place. The Jews 
had, long before this, lost what is called the power 
of life and death; but as in this case the high-priest 
was t he judge, and the mosaic punishment of stoning 



SECOND EDITION. X1U 

Was employed., we must look for a period when there 
was not any Roman governor in Judea. Our indus- 
trious and learned countryman Lardner has shown 
that this was the case in the year 35, of the Christian 
asra, in which year Pilate left the province ; and that 
for some years another magistrate with the power 
of capital punishment was not sent into it from 
Rome. 

As Paul therefore continued a persecutor for some 
time after the death of Stephen., I place his miracu- 
lous conversion in 36 ; and have then regularly to. 
arrange the recorded transactions of his life from 
that date to the year 6a : in which I placed in the 
first edition, and still place, his martyrdom. From 
the Epistle to the Galatians, w r e infer the date of 
his first, and I think, his third visit to Jerusalem in 
the character of a disciple. These however depend 
on that of his conversion ; but there are some others 
which are pretty well ascertained by Roman history. 
Such are those of the famine in the days of Claudius 
Caesar, and of the appointment of Galiio to be pro- 
consul at Corinth. Some leading dates being thus 
settled, with no small degree of probability, to say 
the least of them, an attention to the relation in 
the Acts, compared with various hints in the Epis- 



XIV PREFACE,, &C 

ties, will enable us to form a rational judgement of 
the remainder. This is attempted in the table which 
immediately follows this preface : by which it will 
appear that the e space occupied by the whole 5 of 
this part of gospel-history is about thirty years. 

On this subject of chronology, as it has not been 
before so much my study, and as of course I do not 
feel myself a proficient, I must expect to meet vnth 
objections ; and am aware that some may be made. 

With respect to the work at large, I hope it may 
be considered as rendered a little more perspicuous, 
entertaining, and instructive, by the additional at- 
tention bestowed on it (which has not been very 
trifling) ; and that it may continue to be, what I at 
first designed it, a f pleasant and useful' manual for 
the rising generation. 



Chronology of Haiti's* lift 



AD. 35. — Conversion, p. 4. — Paul preaches at Da- 
mascus, 6: — goes to Arabia; and returns 
to Damascus: after many days escapes 
llience by night, 7, 8. 

39. — His first visit to Jerusalem of 15 days; 
is brought by Barnabas to Peter and 
James, 9. — The vision in the Temple; 
Paul goes to Qesarea and Tarsus, 10 : — ■ 
is brought to Antioch by Barnabas; teaches 
there one year: the famine foretold; and 
contribution made, 12. 

44. — Famine in Judea ; Paul and Barnabas 
sent to Jerusalem, 12: — they return to 
Antioch with John, 13. — Paid, Barnabas, 
and John go to Seleucia, 14 — to Cyprus, 
15. — Ely mas struck with blindness; Paul, 
8<;c. go to Perga, 16. — John returns to 
Jerusalem; Paul and Barnabas go to 
Antioch in Pisidia, 17 — to Itanium, where 
they abide long time, 23 — to Lystra; 
the lame man cured, 24 — Paul stoned; 
departs with Barnabas to Derbe, 25. — 
They return to Lystra, Iconium, and An- 
tioch; to Perga, and Attalia; and sail to 
Antioch in Syria, where they abide long 
time. They dispute with certain Phari- 
sees, 26. 



XVI CHRONOLOGY 

A.D. 50. — Paul, Barnabas, and Titus sent to Jeru- 
salem, to the council, 27 : — Paul and Bar- 
nabas return to Antioch, with Judas and 
Silas, 29. — Barnabas leaves Paul; who, 
with Silas, goes through Syria and Cilicia, 

51. to Derbe and Lystra, 31 : — thence, with. 
Timothy, throughout Phrygia and Galatia; 
and to Mysia, 32 — to Troas, Samothracia, 
Neapolis, Philippi, 33 : — they are im- 
prisoned and beaten, 35 : — being discharge 
ed, they pass through Amphipolis and 
Apollonia to Thessalonica, 3S. 

f>%. — Paul writes the epistle to the Qalatians ; 
goes with Silas to Berea, 40. — Paul goes 
to Athens, 63 — and to Corinth, 68 — he re- 

53, sides there eighteen months, 70 — writes 
2 epistles to the Thessalonians. Is brought 

54. — before Gallio, 87 — and, after some time s 

sails to Ccesarea, calling at Ephesus; goes 
to Jerusalem to the passover, 89 — thence 
to Antioch, and through Galatia and 
Phrygia, 90- — to Ephesus: The gift of 
tongues, 91. 

55 $$ 56. — Continues at Ephesus these two years; 
and writes the first epistle to the Corinthians, 

57. — After the uproar, 148 — Paul leaves Ephe* 
sus after pentecost (see p. 144^ and goes 
into Macedonia, 1 5 1 — writes the first 
epistle to Timothy ; and the second to the 
Corinthians. — Paid winters at Nicopolis in 
Epirus ? 19£ — whence he writes to Titus, 



OF PAUL S LIFE. XVli 

A.D. 58. — Paul comes to Corinth, and abides there 
three months; writes to the Romans, 204 : 
goes to Philippi, and after the days of un- 
leavened bread, to Troas ; where he raises 
Eutychus, 261 — goes to Assos; MuyJene; 
Samos; Trogyllium, 262 — and Miletus, 
263 — to Coos, Rhodes, Paiara, 265 — 
and to Tyre, 266 — Ptolemais, 268 — 
Ccesarea, 269 — and to Jerusalem to the 
pentecost (seep. 263 J, 271. — Imprisoned, 
273 — and sent to Felix at Ccesarea, 287 — 
remains in bonds there two years, 293. 

60. — Brought before Festus, 295 — and before 

Jgrippa, 297 — sails from Ccesarea, 303 
— is shipwrecked, 311 — and winters at 
Malta, 313. 

61. — Paid reaches Rome in the spring, 315 — » 

is confined at Rome two years, 316 — and 
writes the epistles to the Ephesians, ta 
Philemon, to the Colossians, and the Philip- 
pians, 317. 

63. — Is liberated in spring, 422. — Paid is sup- 
posed to have written the epistle to the 
Hebrews about this time. 

05. — Writes the second epistle to Timothy du- 
ring his second imprisonment at Rome, 
374 — which is terminated by his martyr- 
dom, 422. 



errata. 



P. 16, note on Acts xiii. 10, for gdittgytat read pccSixgyia 

3g ? . X vii. 1, stile style 

58, — — Galat. v. 16, see here see it here 

65, Acts xvii. 19, — first judge first judged there 

72, 1 Thess. i. 9, ruv re, &c. r&>v, &c. 

82, ■ v. 23, animas — — animam 

89, Acts xviii. 18, Lard. Cred. b. 9. — Lard. Cred. b. U 

124, 1 Cor. x. 33, Christian liberty — Christianity 

163, 1. 9 from the bottom, had eft had left 

£42, Romans xi. 9, . . — rccompence recompense 

251, head line, . . . ■ — • Sect. xiv. — Sect. xiii. 

320, note on Ephes. i. 10, Greek work — Greek word 

378, ■ 2Tim.ii. 19, Hanmer Harmer 

3S8, 1. 13 from the bottom, x.otia.yzo(/.<x,c — — xc^x^yzo^oct 

A few other instances may be found in the notes, in which the citation 
is inadvertently inaccurate; but where the compiler believes the 
sense is not affected. 



Cable of Contents. 

Sect. i. Occurrences before the conversion of Paul; 

and relating to that event p. 1. 

Sect. ii. From the conversion, to the second visit to 

Jerusalem p. 7. 

Sect. hi. Travels wilh Barnabas in Asia Minor; and 

residence at Antioch p. 13. 

Sect. iv. The council at Jerusalem; and return to 

Antioch p. 26. 

Sect. v. Journey with Silas through Syria and Asia 

Minor to Macedonia p. 31. 

Sect. vi. Epistle to the Galaiians . . . . p. 42. 
Sect. vii. Travels in Greece; and Epistles to the Thes- 

salonians p. 62. 

Sect. viii. Voyage to Judea ; and journeys to Antioch, 

and Ephesus; with residence there . . . p. 89. 

Sect. ix. First Episile to the Corinthians . . p. 94. 

Sect x. Journey to Macedonia ; and first Epistle to 

Timothy p. 148. 

Sect. xi. Second Epistle to the Corinthians . p. 163. 

Sect. xii. Epistle to Titus p. 196. 

Sect. xiii. Abode in Greece; and Epistle to the Bo- 
mans ... p. 204. 

Sect. xiv. From leaving Corinth to the examination 

before Agrippa p. 260. 

Sect. xv. Voyage to Home; and abode there p. 303. 
Sect. xv'i. Epistles to the Ephesians, to Philemon, the 
Colossians, and the Philippians . . . . p. 317. 
Sect. xvii. Second Epistle to Timothy . . p. 374. 
Sect, xviii. Epistle to the Hebrews ... p. 387. 
Sect. xix. Paul's Death and Character . . p. 423. 



9Itt&ej& 



Acts vii. 58. viii. 1, 3, 4. ix. 1 — 3, 6 — 18. . page 2 — ID 

si.19—30. . . 11—12 

xii. 25 13 

xiii. 1, — xvii. 12 14 — 41 

xvii. 13,— xviii. 11. ......... 61— 70 

xviii. 12, — xix. 22. . . 87—94 

xix. 23,— xx. 1 148 — 151 

xx. 2, 3 204 

xx. 3, to the end of Acts 260 — 316 

Romans 206 — 259 

1 Corinthians , . 95 — 147 

2 Corinthians . . > . 165 — 196 

Galatians * 42 — 62 

Ephesians 318 — 338 

Philippians 358 — 371 

Colossians . 343 — 355 

1 Thessalonians 71—82 

2 Thessalonians 83 — 87 

1 Timothy . . 151 — 163 

2 Timothy 374 — 384 

Titus .198 — 203 

Philemon 338 — 341 

Hebrews 387— r 423 



THE 



LIFE 



OF THE 



APOSTLE PAUL, §c. 



SECTION L 



Occurrences before the conversion of Paul, and re- 
lating to that event. 

1 HE Apostle Paul was a native of Tarsus, the chief 
city of Cilicia, a province of Asia Minor, and subject 
to the Romans. He was by birth a citizen of Rome; 
a privilege which probably had been acquired by his 
father, or some other ancestor. He was nevertheless 
a Jew; which name, it must be recollected, included, 
at the least, the tribes of Judah and Benjamin. Paul, 
who in the early part of his life was called Saul, was 
of the latter tribe, and in compliance with the Jewish 

* -i. 

ritual, was circumcised on the eighth day. His Jewish 
genealogy was so pure as to entitle him to the ap- 
pellation of a Hebrew of the Hebrews. His father 
was of the sect of the Pharisees, and the son received 
his education at the fountain of Hebrew learning, 
Jerusalem ; and under the tuition of the celebrated 
Gamaliel: though probably he had previously been 

A 



( 2 ) Sect. i. 

initiated in Greek literature at Tarsus. He surpassed 
most of his fellow-students in his knowledge of the 
Jewish religion, and at length embraced the doc- 
trines of that which he considered as the strictest sect 
of it, by becoming himself a Pharisee. (Actsxxvi. 5.) 
He appears to have been a considerable proficient in 
the learning of the Greeks, which is apparent not 
only from the facility with which he wrote and spoke 
the language ; but by his occasional citations of Greek 
authors. His language however is said to be in some 
degree Hellenistic, or mixed with idioms of the He- 
brew, and also to contain some of those of his native 
country, Cilicia. 

The first account of Saul which we find in the New 
Testament, is in the relation of the martyrdom of 
Stephen; in which it is said, that f * The witnesses* 
laid down their clothes at the feet of a young man 
whose name was Saul;" (Acts vii. 58.) and also that 
" Saul was consenting unto his death;" (viii. 1.) and 
the apostle himself informs us, that during the exe- 
cution, he took care of the clothes of those who were 

Acts vii. 58. Witnesses."] To violence on his loins. If he rolled 

foe stoned to death was a most upon his breast, he was turned 

grievous and terrible infliction, upon his loins again; and if he 

When the offender came within died by the fall, there was an 

fo<ir cubits of the place of exe- end; but if not, the other wit- 

cution, he was stripped, only ness took a great stone, and 

leaving a covering before, and dashed upon his breast, as he lay 

his hands being bound, he was on his back; and then, if he 

Uid up to the place. The first was not dispatched, all tha 

executioners were the witnesses, people that stood by threw 

who generally pulled off their stones at him till he died. — • 

clothes for the purpose. One of Burder 3 Oriental Customs, 4^. 

them threw him down with great A 



Sect. i. ( 3 ) 

active in stoning the holy martyr : cc I kept/' says he, 
" the raiment of them that slew him." (xxli. 20). 

Soon after the death of Stephen, we meet with him 
again pursuing his work of persecution, and harassing 
the believers in Christ. His conduct is related by 
Luke, in the Acts (viii. 3, 4.), in the following words, 
ec As for Saul, he made havock of the church, entering 
into every house, and haling men and women, com- 
mitted them to prison. Therefore they that were 
scattered' abroad, went every where, preaching the 
word." 

And according to his own account (xxvi. 10, 11 ), 
<e when they were put to death, he gave his voice 
against them, and punished them often in every 
synagogue, and compelled them to blaspheme, and 
being exceedingly mad against them, he persecuted 
them even unto strange cities;" sc and breathing out 
threateni ngs and slaughter against the disciples of 
the Lord, he went unto the high priest, and desired 
of him letters to Damascus* to the synagogues, that 

Acts ix. 2. Damascus.'] The ing book, Wells's i Historical 

ancient capital of Syria. It lies Geography of the Old and New 

about 112 miles north of Jeru- Testament.' Ancient Syria is 

salem. We find it mentioned a country not exactly defined. 

in Genesis ; but frequently in The part in which Damascus 

Samuel, Kings, and Chronicles, lies is called by some Ccelesyria, 

It still subsists, and is probably or hollow Syria, as being in a 

one of the most ancient cities in plain encompassed with moun- 

the world. There is a diifuse tains. Of these, Libanus, or 

account of the present state of Lebanon, and Antilibanus, are 

Damascus in Maundrell's well- the most noted. The Damas.- 

known travels • which is copied cene territory seems to have been 

in an entertaining and inform- signal for beauty and fertility. A, 

A 2 



( 4 ) Sect. i. 

if he found any of this way, whether they were 
men or women, he might bring them bound unto 
Jerusalem, for to be punished/' (ix. 1,2. xxii. 5.) 
Ci And as he journeyed, he came. near Damascus ; and 
suddenly there shined round about him a light from 
heaven;" (ix. 3.) which (in an account he after- 
wards gave, ch. xxvi.) he thus describes : 

" 13 At mid-day, I saw in the way a light from 
heaven, above the brightness of the sun, shining 
round about me and them which journeyed with me. 
14 And when we were all fallen to the earth, I heard 
a voice speaking unto me, and saying in the Hebrew 
tongue, c Saul, Saul, why persecutest thou me ? It is 

* hard for thee to kick against the pricks/ 15 And I 
said, c Who art thou, Lord ? ' And he said, c I am Jesus 
( whom thou persecutest. 16 But rise, and stand upon 
' thy feet : for I have appeared unto thee for this pur- 
c pose, to make thee a minister and a witness both of 
< these things which thou hast seen, and of those things 
( in the which I will appear unto thee ; 17 delivering 

* thee from the people, and from the Gentiles, unto 
c whom now I send thee, 18 to open their eyes, to 
e turn tliem from darkness to light, and from the power 
f of Satan unto God, that they may receive forgiveness 
' of sins, and inheritance among them which aresanc- 

* tified, by faith that is in me." <c And they that 
were with me saw indeed the light, and were afraid; 
but they heard not the voice of him that spake to me." 
(xxii. 9.) 

"And Saul trembling and astonished said, 'Lord, 
'what wilt thou have me to do? ' And the Lord sai$ 
unto him, f Arise, and go into the city, and it shall 



Sect. i. ( 5 ) 

* be told thee what thou must do. 5 And he arose 
from the earth." (ix. 6. 8.) " And when he could 
not see for the glory of that light, being led by the 
hand of them that were with him, he came into Da- 
mascus." (xxii. 11) cc And he was three days without 
sight, and neither did cat nor drink. And there was 
a certain disciple at Damascus, named Ananias;" 
(ix. 9. 10.) c [a devout man according to the law, 
having a good report of all the Jews which dwelt there/' 
(xxii. 12.) ei And to him said the Lord in a vision, 
' Ananias/ And he said, ' Behold, I am here, Lord.' 
u And the Lord said unto him, c Arise, and go into 
' the street which is called Straight, and enquire in 
f the house of Judas for one called Saul of Tarsus: 
{ for, behold, he prayeth, 12 and hath seen in a vision 

* a man named Ananias coming in, and putting his 

* hand on him, that he might receive his sight.' 
* 3 Then Ananias answered, ' Lord, I have heard by 

* many of this man, how much evil he hath done to 
( thy saints at Jerusalem : 14 and here he hath autho- 
( rity from the chief priests, to bind all that call on 
' thy name/ 15 But the Lord said unto "him, ( Go 
f thy way : for he is a chosen vessel unto me., to bear 
' my name before the Gentiles, and kings, and the 
'children of Israel: 15 for I will show him how 
■ great things he must suffer for my name's sake.' 
* 7 And Ananias went his way, and entered into, the 
house: and putting his hands on him, said, 'Brother 
6 Saul, the Lord, even Jesus, that appeared unto thee 
' in the way as thou earnest, hath sent me, that thou 
f mightest receive thy sight, and be filled with the 

* Holy Ghost. 3 - 8 And immediately there fell from 



( 6 ) Sect. i. 

his eyes as it bad been scales." (ch. ix.) "And the 
same hour [saith Paul") I looked up upon him. 14 And 
he said, 'The God of our fathers hath chosen thee, 
c that thou shouldest know his will, and see that Just 
e One, and shouldest hear the voice of his mouth. 
* 15 For thou shalt be Ins witness unto all men of what 
c thou hast seen and heard. 15 And now why tarriest 
£ thou ? Arise, and be baptized, and wash away thy 
f sins, calling on the name of the Lord." (ch. xxii.) 
" And he received sight forthwith, and arose, and 
was baptized. 19 And when he had received meat,, 
he was strengthened. Then was Saul certain days 
with the disciples which were at Damascus. 2 ° And 
straightway he preached Christ in the synagogues, 
that he is the Son of God. 21 But all that heard 
liim were amazed, and said, c Is not this he that 
e destroyed them which called on this name in Jeru- 
' salern, and came hither for that intent, that he might 
' bring them bound unto the chief priests }" (ch. ix.) 

Such was the miraculous and unparalleled manner 
of the conversion of Saul ; and it may be useful to 
add, that, upon the best conjecture that can be made, 
by comparing the scattered hints that have been 
thrown out on this subject, he was, at the period of 
becoming a disciple, about thirty-four years of age. 
This is a time of life when the fervour of youth is 
past, and men are generally in the vigour of their 
faculties; and therefore best qualified to estimate the 
motives which they suffer to determine their con- 
duct. This period of life indeed seems marked out to 
Christians with this distinguished circumstance, that 
at about the same age, a Greater than Paul laid down 
his life, for the salvation of men. 



SECTION II. 
From the conversion, to the second visit to Jerusalem, 



IT appears that one of the first journeys of our 
apostle was into Arabia, though it is difficult to fix 
the precise time. It is however clear that it was be- 
fore he visited Jerusalem in the character of a dis- 
ciple. From Arabia he returned to Damascus. It is 
also difficult to ascertain whether a peril which he 
incurred in Damascus, and his escape from the dan- 
ger, happened before or after his Arabian journey. 
It is thus related by his historian Luke, and by him- 
self; whose accounts are blended, to embrace every 
particular. 

xi But Saul increased the more in strength, and 
confounded the Jews which dwelt at Damascus, 
proving* that this is very Christ. And after that 
many days were fulfilled*, the Jews took counsel to 
kill him ; but their lying in wait was known of Saul : 

Acts ix. 22. Proving."] The gognes of Damascus, ver. 20„, 

original word implies, proving 2. That going thence into Arabia, 

by accumulated arguments. between two and three years. 

Acts ix. 23. And after many after, he returns to Damascus, 

days were fulfilled.'] The series Gal. i. 17; and of this journey, 

of the history, says Whitby, Luke, being not with him, gives 

seems to be this: 1st. That St. no account. 3. Qn his return, 

Paul, after his conversion, in- being increased in strength and 

gtantly preaches in the syna- wisdom^ he continues many 



( 8 ) Sect. ii. 

and they watched the gates day and night to kill him. 
And the governor under Aretas the king kept the 
city with a garrison, desirous to apprehend him ; 
but the disciples took him by night, and let him down 
through a window, by the wall, in a basket, and he 
escaped/' (Acts ix. 22 — 25, compared with 2 Cor. 
xi. 32, S3.) 

It may be proper to remark that Damascus at this 
time was governed by an Arabian prince. About 
eighty-four years before the Christian asra, Antiochus 
DionysiiiSj king of Damascus, had invaded Arabia 
Petrasa, a country lying south of Palestine, and then 
also Hinder the dominion of a king named Aretas: 
which was probably, like Pharaoh, Ptolemy, and 
Cassar, an assumed name. Antiochus was slain in 
Arabia, and a neighbouring prince set up his pre- 
tensions to the crown of Damascus. But the people 
of Damascus rejected them ; and chose Aretas for 
their king. The transaction recorded in Actsix. and 
2 Cor. xi. happened about one hundred and twenty 
years after this assumption of the crown by the Ara- 
bian. . Arabia, at the time of Paul's visit, contained 
probably a number of Christians: for among the 
strangers who were witnesses of the gifts of tongues 
at the ever memorable Pentecost, were Arabians, 
Acts ii. 11. Commentators, not being able to find 

days in Damascus, proving that fifteen days, Gal. i. 18, 19. 

Jesus was the Christ. 4. That 5. That there Christ appears to 

after three years, escaping from him in a vision; commanding 

Damascus, he comes to Jeru- him to depart out of Jerusalem; 

salem, and is by Barnabas and he accordingly goes thence 

brought to the apostles Peter to Csesarea and to Tarsus, Acts 

and James, and continues there ix. 30. Gal. i, 21. 



Sect. ii. . ( 9 ) 

from any history, what Paul was employed in during 
his residence in Arabia., have supposed that the time 
was passed in study, and in learning more fully of 
the Arabian believers, the gospel doctrines. But if 
it be necessary always to supply the want of certainty 
by conjecture, it seems more probable that his busi- 
ness was not so much to learn, as to teach Christ : for 
it is related almost in the same breath with his con- 
version, that straightway he preached Christ in the 
synagogues of Damascus. 

His first visit to Jerusalem, after his conversion, 
was a short one, for the purpose of seeing Peter, 
with whom he staid two weeks; but he did not at 
that time see any other of the apostles except 
James. (Gal. i. 18. 19.) To this short visit we must 
refer the transactions which are described by Luke, 
in the following words: 

'* 26 And when Saul was come to Jerusalem, he 
assayed to join himself to the disciples : but they 
were all afraid of him, and believed not that he w T as 
a disciple. 27 But Barnabas* took him, and brought 
him to the apostles*, and declared unto them how he 

Acts ix. 27. Barnabas."] Nabba, consolation. Sec Beza 

This famous person is thought, on xYcts, iv. 36. 
with every probability, to be Ibid. The Apostles]. Namely 

Joses the Levite, mentioned those then in Jerusalem, Peter 

Acts iv. 36. as having brought and James. This is James the 

into the common stock the price son of Alpheus, commonly 

of his land ; who, says the text, called James the less ; and in 

was called Barnabas by the Gal. i. 19, James the Lord's 

apostles, which is, being inter- brother.— See note on that verse, 

preted, a son of consolation. James the son of Zebedee, and 

Junius derives this name from brother of John, was killed by 

the Syriac Bar, a son, and Herod Agrippa. Acts xii. 2. 



( 10 ) Sect. ir. 

had seen the Lord in the way, and that he had spoken 
to him, and how he had preached boldly at Damascus 
in the name of Jesus. 28 And he was with them 
coming in and going out at Jerusalem*. 29 And he 
spake boldly in the name of the Lord Jesus, and dis- 
puted against the Grecians*: but they went about* 
to slay him. 3 ° Which when the brethren knew, they 
brought him down to Caesarea*, and sent him forth 
to Tarsus." (Actsix.) 

It is probable that it was during this residence in 
the Jewish capital that he had the vision in the tem- 
ple, of which he speaks in the following terms : 

" 17 And it came to pass, that, when I was come 
again to Jerusalem, even while I prayed in the 
temple, I was in a trance; 1S and saw him saying 
unto me, { Make haste, and get thee quickly out of 
£ Jerusalem ; for they will not receive thy testimony 
c concerning me/ 19 And I said, c Lord, they know 
e that I imprisoned and beat in every synagogue them 

* that believed on thee : 20 and when the blood of 
' thy martyr Stephen was shed, I also was standing 
'by, and consenting unto his death, and kept the 
' raiment of them that slew him/ 21 And he said 
' unto me, 'Depart: for I will send thee far hence 

* unto the Gentiles/' ( ch. xxii.} 

Acts ix. 28. Let this verse Acts ix. 29. Grecians.] Fo- 

fake iu the words, and he spake reign Jews, then at Jerusalem,' 

Ivldlij in the name of the Lord who spoke the Greek language. 

Jesus, Begin the next thus, See note on Phil. iii. 5. 

conformably to thcGr. And he Ibid. They went about.']' 

conversed and disputed With the Gr. Ivey&^i they took in hand, 

Grecians. *EA«A& rz xai wvi^th they endeavoured. A 

* r.A. A Acts ix. 30. Ctesarea.] De* 



Sect. ii. (11) 

It has been related that a great dispersion of the 
believers took place after Stephen's martyrdom, oc- 
casioned in great measure by Saul's ill treatment. 
" t9 Now" says the text ( ch. *i.) "they which were scat- 
tered abroad, upon the persecution* that arose about 
Stephen, travelled as far as Phenice*, and Cyprus, 
and Antioch, preaching the word to none but unto 
the Jews only. 20 And some of them were men of 
Cyprus* and Cyrene*, which, when they were come 
to Antioch, spake unto the Grecians, preaching the 
Lord Jesus. 21 And the hand of the Lord was with 
them : and a great number believed, and turned un- 
to the Lord. 22 Then tidings of these things came 
unto the ears of the church which was in Jerusalem : 
and they sent forth Barnabas, that he should go as far 
as Antioch. 23 Who, when he came, and had seen 
the grace of God, was glad, and exhorted them all, 
that with purpose of heart they would cleave unto 
the Lord.* 24 For he was a good man, and full of the 

scribed in note on Acts xxi. 8. Crete. It seems it contained 

Acts xi. 19. Persecution.] Jews, so widely were they then 

Rather trouble or affliction : dispersed, probably for the sake 

Sxi-^eus. A of trade. Cyrene lay about 400 

Ibid. Phenice.'] Or Phoe- miles west of Alexandria. These 

nicia. A maritime district of men of Cyrene were, when at 

Syria. See note on Acts xxi. 2. Antioch, about 1000 miles from 

Tyre and Sidon belong to this thdr country by land, and 700 

district: for accounts of which by sea ; but it is possible, Judea 

cities see, respectively, notes was their residence, 

ou Acts xxi. 3. and xxvii. 3. A Ibid. Cyprus.] See note on 

Acts xi. 20. Cyrene.'] A ch. xiii. 4. 

large city of that part of Africa Acts xi. 23. Cleave unto the 

which lies on the Mediterranean, Lord.~] Gr. continue with the 

opposite to Peloponnesus and Lord, zj^oa-^miv rf K^w. A 



( 12 ) 



>ECT. ir. 



Holy Ghost and of faith : and much people was added 
tinto the Lord. 25 Then departed Barnabas to Tarsus,, 
for to seek Saul : 26 and when he had found him, he 
"brought him unto Antioch. And it came to pass, 
that a whole year they assembled themselves with the 
church, and taught much people*. And the disciples 
were called Christians* first in Antioch. 27 And in 
those days came prophets from Jerusalem unto An- 
tioch. 2S And there stood up one of them, named 
Agahus, ami signified by the Spirit that there should 
be great dearth throughout all the world : which 
came to pass in the days of Claudius Cassar. 29 Then 
the disciples, every man according to his ability, de- 
termined to send relief* unto the brethren which 
dwelt in Judea : 3 ° which also rhey did, and sent it to 
the elders by the hands of Barnabas and SauL" 



Acts xi. 26. Were called 
Christians.] As this name has 
a Latin termination, it is sup- 
posed ,to have been given to the 
disciples by the Romans. Luke, 
in his history, and Paul, in his 
epistles, do not make use of it. 
Peter adopts it, 1 Pet. iv. 16. 
and some have thought it is 
that worthy name, mentioned 
James ii. 7. Before this name 
came into use, the disciples were 
stiled Galileans and Nazarenes 
by their enemies, and disciplts. 
saints, brethren, by themselves,. 
Mack night. 

It may be hence concluded 



that the believers at Antioch 
were now numerous ; otherwise 
heathen people had not taken 
so much notice of them. Lard- 
ncr, Cred. vol. % p. 72. 

Acts xi. 29. To send rem 
lief, cS*c] It is to be noted 
that it was the constant cus- 
tom of the Jews in their dis- 
persions, to send money into 
the land of Canaan, for the sus- 
taining of the poor there. St. 
Paul was therefore careful that 
the unbelieving Jews should not 
outdo the Christians, in thos« 
offices of chanty towards their 
brethren hi Judea. Whitby. 



Sect. ii. { 13 ) 

We have no particular account of the manner In 
which Barnabas and Saul executed their mission at 
Jerusalem. It is probable they did not remain long 
in that city, for we read that iS Barnabas and Saul 
returned from Jerusalem, when they had fulfilled 
their ministry, and took with them John, whose sur- 
name was Mark." (xii. 25.) 



SECTION III. 

Travels rvith Barnabas in Asia Minor ; and residence 
at Anlioch. 

AS Antioch was so conspicuous a scene of primi- 
tive gospel transactions, it may be proper to advert 
to the state of that city, when it was the residence of 
our apostle. It had become the capital of Syria, and 
is said to have contained about six hundred thousand 
inhabitants. It was built by Seleucus, one of the 
generals of Alexander the Great, who, after the death 
of that conqueror, divided among them his empire. 
Syria had been in dispossession of Antigorius, another 
of his generals, who from a governor of a province 
had raised himself to royalty ; and who had built, on 
the river Orontes, a city which he called Antigonia, 
and which he designed for his metropolis. Seleucus 
conquered Antigonus, seized the upper Syria, razed 
to the ground the new city, and, with the materials, 
at no great distance on the Orontes, built Antioch: 
naming it probably in honour of his father, who was 
called Antiochus. About four miles from Antioch 
stood Daphne, which was considered as a suburb, 



Acts xiii. ( 14 ) Sect. 



hi. 



Seieucus planted there a grove of vast extent, in the 
midst of which he built a temple to the false deities,, 
Apollo and Diana., or to the sun and moon. Daphne 
was used as a delightful retreat by the people of 
Antioch ; and voluptuousness reigned there to an 
unbounded degree, which rendered it so infamous, 
that Daphne manners were proverbial for a luxurious 
and dissolute life. To the citizens of such a city the 
purity of the gospel was offered, and Antioch became 
afterwards so eminent for Christianity, as to be called 
Theopolis : which implies City of God. It continued 
for nearly one thousand six hundred years the chief 
city of the east. It is now called Antakia, and is a 
heap of ruins. Seieucus also built, lower down on 
the Orontes, Seleucia, whence the apostles embarked 
for Cyprus : and also the city Antioch in Pisidia, both 
mentioned in the chapter which next offers itself to 
the reader's attention, as follows : 

ch. xiii. " Now T there were in the church that was at 
Antioch certain prophets and teachers ; as Barnabas, 
and Simeon that was called Niger, and Lucius of 
Gyrene, and Manaen, which had been brought up 
with Kerod the tetrarch, and Saul. 2 As they minis- 
tered to the Lord, and fasted, the Holy Ghost said, 
* Separate me Barnabas and Saul for the work where- 
f unto I have called them/ 3 And when they had fasted 
and prayed, and laid their hands on them, they sent 
them away*. 4 So they, being sent forth by the Holy 
Ghost, departed unto Seleucia ; and from thence they 

Acts xiii. 3. Sent them azcag.] in the next, is rightly rendered, 
Rather dimissed^ set them at li- sent forth. A 
bcrty. Gr. LirzKuaxi. 'ExTr^xf 0sj»t« 



Sect. in. 



( 15 ) 



Acts xiii. 



sailed to Cyprus*. 5 And when they were at Salamis, 
thev preached the word of God in the synagogues 
of the Jews : and thev had also John to their minister, 
*And when they had gone through the isle unto 
Paphos, they found a certain sorcerer, a false pro- 
phet, a Jew, whose name was Bar-jesus : 7 which was 
with the deputy* cf the country, Sergius Paulus, a 
prudent man ; who called for Barnabas and Saul, and 
desired to hear the word of God. 8 But Elymas* (the 
sorcerer, for so is his name by interpretation), with- 
stood them, seeking to turn away the deputy from the 

Acts xiii. 4. Cyprus.'] A large of the accurate knowledge which 
island in the north-east part of Luke, the author of the Acts, 
the Mediterranean sea. Salami* had of Roman politics : because 
and Paphos Mere the ports at Cyprus was then really a pro- 
which, respectively, the apostle consular province, 
landed and embarked. The Acts xiii. 8. Elymds.~] There 
island was noted for the wor- is a difficulty in understanding 
ship of the pretended goddess (what seems implied by our 
Venus, Mho took her name translation) that this word is 
Cypris from this island. Paphos the interpretation of Bar-jesus; 
was famous for a temple built which simply means Son of 
to her, and was, of course, a Joshua. Purver says, Elymas 
place of dissolute manners. We is formed from an Arabic word 
are not always a^eare into what atama, which imports, to knozo. 
impure regions, the apostles car- I would add that the word Wor- 
ried the pure light of truth. Cy- cerer, is not here a good trans- 
prus was the native country of lation of the Gr. word (j.xyos, 
Barnabas, Acts iv. 36. for Jews It should rather be magian* 
abounded there. We see that Now this, as it implies a person 
there were synagogues in Sala- of knowledge or skill, may be 
mis. said to be an interpretation of 

Acts xiii. 7. Deputy.] This Elymas. It is probable that, 

-should have been translatedPro- because Magians often used 

consul, Gr. 'AvSvtfoit©*. Lard- their arts for wicked purposes. 

Her rem;;rks 3 it is an instance these sinister arts were called 



Acts xiii. 



( I? ) 



*S 



ECT. III. 



faith. 9 Then Saul (who also is called Paul* ), filled 
with (he Holy Ghost, set his eyes on him, 10 and said, 
c O full of all subtilty and all mischief*, thou child of 
c the devil, thou enemy of all righteousness, wilt thou 
e not cease to pervert the right ways of the Lord? 
1 Ji And now, behold, the hand of the Lord is upon 
' thee, and thou shalt be blind, not seeing the sun for 
6 a season/ And immediately there fell on him a mist 
and a darkness : and he went about seeking some to 
lead him by the hand. 12 Then the deputy, when he 
saw what was done, believed, being astonished at the 
doctrine of the Lord. 

" 13 Now when Paul and his company loosed from 
Paphos, they came to Perga in Pamphylia*: and John, 



magic arts, and their practisers, 
Magicians : a word now, by 
"use, synonymous with Sorcerers. 
It may be remarked, that the 
word in Matth. ii. 1. translated 
Wise men, is in Gr. yux,yoi } magi* 
or magians. 

The Magians were Eastern 
philosophers, versed in the ma- 
thematics of the remote age in 
which they lived, and particu- 
larly in the mysteries of the 
Persian religion : and a know- 
ing man and a magian were al- 
most equivalent terms. A 

Acts xiii. 9. The change of 
Saul's name has occasioned seve- 
ral conjectures. One is, that 
either he did it out of respect to 
this Sergius Paulus, his convert; 
or at least that some of the pro- 



consul's family first, called him 
Paulus, which we contract to 
Paul. 

Our industrious biographer 
Cave inclines to the opinion of 
Origen, viz. that both his names 
were given to him at his circunu 
cision : Saul, as being a eommon 
one in the tribe of Benjamin, 
derived from the king of Israel, 
who is well known to have been 
a Benjamite ; and Paulus, in 
reference to the Roman corpo- 
ration, of which he was born a 
member. A 

Acts xiii. 10. Mischief.'] Not 
merely mischief, but prompti- 
tude for mischief: ethkgyt*, 
easy working — or, ready work- 
ing. 

Acts xiii. . Pamphylia* 



Sect. hi. 



C 17 ) 



Acts xiii. 



departing from them, returned to Jerusalem. 14 But 
when they departed from Perga, they came to An- 
tioch in Pisidia*, and went into the synagogue on the 
sabbath-day, and sat down*. 15 And, after the read- 
ing of the law and the prophets*, the rulers of the 



a district on the south coast of 
Asia Minor, now a part of mo- 
dern Caramania. Perga was 
the capita]. Like Ephesus, it 
hud a famous temple of Diana, 
to which, according to Strabo, 
there was a solemn annual re- 
sort. 

Acts xiii. 14. Pisidia was 
north of Pamphylia. Of Anti- 
och, its capita], mention is al- 
ready made in the beginning of 
this section. 

Ibid. Sat dozen.] The fol- 
ing notes (copied from Bur- 
der, 1252 and 1254) will eluci- 
date much of this passage: 

The custom of reading the 
Scriptures publicly was an ap- 
pointment "of Moses, according 
to the Jews. It was also usual 
to stand at reading the law and 
the prophets. Some parts of 
the Old Testament were allowed 
to be read sitting or standing ; 
as, particularly, the book of 
Esther. Common Israelites, as 
well as priests and Levites, were 
allowed to read the Scriptures 
publicly. Every sabbath-day 



seven persons read ; a priest, a 
Levitt;, and live Israelites. 

The third part of the syna- 
gogue service was expounding 
iha Scriptures and preaching t3 
the people. The posture in 
which this was performed, whe- 
ther in the synagogue or in other 
places, was sitting. Accord- 
ingly, when our Saviour had read 
in the synagogue at Nazareth, 
of which he "was a member, 
having been brought up in that 
city; instead of retiring to his 
place, he sat down in the desk 
or pulpit; and it is said that the 
eyes of all were fastened upon 
him ; as they perceived by his 
posture that he was going to 
preach to them. And when Paul 
and Barnabas went into the sy- 
nagogue at Antioch and sat 
down, thereby intimating their 
desire to speak to the people if 
they might be permitted ; the 
rulers of the synagogue sent to 
them, and gave them leave. Acts 
xiii. 14, 15. A. 

Acts xiii. 15. Law and pro*, 
phets.] The custom of reading 
the law. the Jews say, existed 



Acts xiii, 



( 18 ) 



Sect, nt. 



synagogue sent unto them, saying, e Ye men and breth- 
' ren, if ye have any word of exhortation for the peo- 
c pie, say on/ 16 Then Paul stood up, and, beckoning* 
with his hand, said, f Men of Israel, and ye that fear 
e God, give audience. 47 The God of this people of 
e Israel chose our fathers, and exalted the people when 
f they dwelt as strangers in the land of Egypt, and 
c with an high arm brought he them out of it. ,8 And 
* about the time of forty years suffered he their man- 
f ners * in the wilderness. a9 And when he had de- 



a hundred and seventy years 
before the time of Christ. The 
division of it into sections is 
ascribed to Ezra. The five books 
of Moses, here called the law, 
contained fifty-three sections ; 
so that by reading one on each 
sabbath, and two in one day, 
they read through the whole in 
the course of a year ; finishing 
at the feast of tabernacles. 
When Antiochus Epiphanes 
burnt the book of the law, and 
forbid the reading of it, the 
Jews, in the rooni of it, selected 
some passages out of the pro- 
phets, which they thought came 
nearest in words and sense to 
the sections of the law, and read 
them in their stead ; but when 
the law was restored again, they 
still continued the reading of 
the prophetic sections. Burder. 
1313. A. 

Acts xiii. 16. Beckoning.'] 
Waving. Gr. xbtwc/ow. A. 



Acts xiii. 18. Suffered he 
their manners.'] There has been 
some contention among critics, 
whether the word Irgott^o^m^ 
thus rendered, was not origi- 
nally written eTpo<po$opicrBv } that 
is, he nourished them. Thus 
the Syriac, Arabic, and Ethiopia 
translators seem to have read. 
It seems to suit the context full 
as well as the common reading. 
Doddridge prefers the latter ? 
and says candidly thus : This 
is the proper import of the word 
srpoTretpopvio-W) and it was very lit 
to give this oblique intimation 
of that perverseness and ingra- 
titude which so early began to 
prevail among them. The Sy- 
riac renders it by a word which 
signifies to nourish or to educate^ 
so that Beza conjectures they 
read Irfotyotpopncrir; and it sug- 
gests so beautiful a view of the- 
conduct of Providence towards 
them in this respect, that I 



Sect, hi. 



r 19 ) 



Acts xiii. 



* stroved seven nations* in the land of Chanaan, he 
' divided their land to them by lot. 20 And after that,, 
c he gave unto them, judges about the space of four 
' hundred and fifty years, until Samuel the prophet. 

* 21 And afterward they desired a king: and God* gave 
' unto them Saul the son of Cis, a man of the tribe of 
■ Benjamin, by the space of forty years. 22 And when 
' he had removed him, he raised up unto them Da\id, 

* to be their king : to whom also he gave testimony, 
' and said, 'I have found David the sou of Jesse, a man 
f after mine own heart, which shall fulfil all my will. 5 
' 23 Of this man's seed hath God, according to his pro- 
c mise, raised unto Israel a Saviour, Jesus : 24 when 
' John had first preached, before his coming*, the bap- 
f tism of repentance to all the people of Israel. "And 
' as John fulfilled his course, he said, f Whom think ye 
(i that I am ? I am not he. But behold, there cometh 
rt one after me, whose shoes of his feet I am not worthy 
<! to loose/ 26 Men and brethren, children of the stock 
' of Abraham, and whosoever among you feareth God, 
' to you is the word of this salvation sent. 27 For they 



could not forbear inserting the 
thought, though I prefer the 
common and almost universally 
received reading. Bod. in loc. 

Acts xiii. 19. Seven nations.] 
Namely, the Hittites, Gergash- 
ites, Amorites, Canaanites, Pe- 
rizzites, Hivites, and Jebusites. 
Doddridge. 

Acts xiii. 24. Before his 
comwg.] Gr. Before the face 
of his coming. cr^o ^eza-wna rns 



states aim. As if the apostle 
had that passage in his mind, 
" Behold I send my messenger 
before thy face, who shall pre- 
pare thy way before thee.'* 
Mark i. 2. or rather, as it is 
not likely Paul should advert to 
Mark, the passage in Malacfri 
iii. 1. where in the Septuagtnt, 
thongh not in our translation, 
the word face ? rogoo-tosw; occurs. 
A. 



Agts xiii. ( 20 ) Sect. hi. 

' that dwell at Jerusalem, and their rulers, because they 
c knew him not, nor yet the voices of the prophets 
" which are read every sabbath-day, they have fulfilled 
e them, in condemning: Mm. 28 And though thev found 
€ no cause of death in Mm, yet desired they Pilate that 
c he should be slain. 29 And when they had fulfilled 
■ all that was written of him, they took Mm down from 
c the tree*, and laid him in a sepulchre. 30 But God 
{ raised him from the dead : 31 and he was seen many 
' days of them which came up with him from Galilee 
6 to Jerusalem, who are his witnesses unto the people. 

* 32 And we declare unto you glad tidings: how that 
e the promise which was made unto the fathers, 33 God 
c hath fulfilled the same unto us their children, in that 

* he hath raised up Jesus again ; as it is also written in 
c the second psalm, c Thou art my Son, this day have I 
" begotten thee/ 34 And as concerning that he raised 
c him up from the dead, now no more to return to cor- 
€ ruption, he said on this wise, ( I will give you the 
ce sure mercies* of David/ 35 Wherefore he saith also, 
e in another psalm, ' Thou shalt not suffer thine Holy 
te One to see corruption/ 36 For David, after he had 
' served his own generation by the will of God, fell 
e on sleep, and was laid unto his fathers, and saw cor- 
c ruption. 37 But he, whom God raised again, saw no 
( corruption. 38 Be it known unto you therefore, men 

Acts xiii. 29. Took him down ently he answered all that could 

from the tree ] The apostle be objected from thence, by 

was far from being ashamed to what he testified concerning his 

mention the most ignominious resurrection. Doddridge. 
parts of his Master's sufferings, Acts xiii. 34, Merciet>.~\ Gr. 

to those who were strangers to rat qgtixj holy things, 
the gospel : knowing how sumci. 



Sect. hi. 



( 21 ) 



Acts xiii. 



e and brethren, that through this man is preached un- 
e to you the forgiveness of sins : 39 and by him all 
' that believe are justified from all things, from which 
' ye could not be justified by the law of Moses. 40 Be- 
' ware therefore, lest that come upon you, which is 
* spoken of in the prophets : 41 c Eehold, ye despisers, 
" and wonder, and perish*; for I work a work in 
iC your davs, a work which ye shall in no wise believe, 
" though a man declare it unto yoij/' 42 And when 
the Jews were gone out of the synagogue, the Gen- 
tiles besought that these words might be preached 
to them the next sabbath. 43 Now when the con ore- 
gation was broken up, many of the Jews and religious 



Acts xiii. 41. Perish.~\ Gr. 
ppafio&ars. We might render 
this, Bide yourselves. The text 
in Habakkuk i. 5. is Ci Wonder 
marvellously." 

Acts xiii. 43. Religious Pro- 
selytes."] The wide dispersion 
of the Jews among the Gentiles, 
by the Assyrian and Babylonian 
captivity, and their extreme 
passion for commerce, which 
led them to plant themselves in 
all the chief cities of tl\Q Gen- 
tiles, were not, says Macknight, 
accidental events ; "but were 
brought about by Providence, 
to prepare the world for the 
reception of the gospel. The 
Jews, having from the beginning, 
possessed the knowledge of the 
only true God, the maker and 
governor of the world, carried 
fhat knowledge with them into 



the Gentile countries where il^ey 
resided ; and imparted it to all 
around them, who were willing 
to receive it. And having mul- 
tiplied exceedingly in their dis- 
persion, at the time Saul went 
among the Gentiles to preach 
the gospel, he found in every 
city and country great numbers, 
not only of his own nation, but 
of the Gentiles whom the Jews 
had turned from idols to worship 
the only true God. These en- 
lightened Gentiles were called 
by the Jews, Religious or zi-or- 
skipping proselytes ; because 
they assembled with the Jews in 
their synagogues ; also because 
they joined them in hearing the 
writings of Moses and the pro- 
phets read. Macknight's Life 
of Paul) p. %U 



Acts xin. ( 22 ) Sect. 



in 



proselytes* followed Paul and Barnabas: who, speak- 
ing to them, persuaded them to continue in the grace 
of Gad." 

cc 44 And the next sabbath-day came almost the 
whole city together to hear the word of God. 45 But 
when the Jews saw the multitudes, they were filled 
with envy, and spake against those things which were 
spoken by Paul, contradicting and blaspheming. 
46 Then Paul and Barnabas waxed bold, and said, c It 
e was necessary that the word of God should first have 
c been spoken to you : but seeing ye put it from you, 
e and judge yourselves unworthy of everlasting life, 
e lo, we turn to the Gentiles. 47 For so hath the Lord 
6 commanded us, saying, f I have set thee to be a light 
cc of the Gentiles, that thou shouldest be for salvation 
" unto the ends of the earth." 48 And when the Gen- 
tiles heard this, they were glad, and glorified the word 
of the Lord : and as many as were ordained to eter- 
nal life* believed. 49 And the word of the Lord was 

Acts xiii. 48. Ordained to to the candid examination and 

eternal life."] Hammond has a reception of truth. He says 

long note on this place, tending that there is no example of the 

to show that the word T5ra.7x.Evo;, verb rtzlrsiv (whence the parti- 

liere rendered, ordained, is not ciple rslay^vot) being used to 

the same generally used in scrip- signify an eternal decree; but 

ture to imply foreordination / the verbs optfav and tepoo'pt%p* ; 

but that it is often used in the which exactly answer to 6ur 

military sense of our English English ones, determine and 

word tactics, by which is meant predetermine. . Wall translates 

that which relates to the dis- the word tet^svo/, Jit to receive ; 

posing of an army. He would Whitby, disposed. The fol- 

therefore have the rtrdJMwt, the lowing is Whitby's remark : 

disposed to eternal life, in this It is highly probable this is 

place, to imply those whose the genuine import; for this 

well ordered minds were open word, by this very author, is 



Sect. in. ( 23 ) Acts xin. 

published throughout all the region. 50 But the Jews 
stirred up the devout and honourable women,, and 
the chief men of the city, and raised persecution 
against Paul and Barnabas, and expelled them out of 
their coasts. 51 But they shook off the dust of their 
feet against them, and came unto Iconium*. 52 And 
the disciples were filled with joy, and with the Holy 
Ghost." 

ch. xiv. (C And it came to pass in Iconium, that they 
went both together into the synagogue of the Jews., 
and so spake, that a great multitude of the Jews, and 
also of the Greeks, believed ( 2 but the unbelieving 
Jews stirred up the Gentiles, and made their minds 
evil-affected against the brethren ). 3 Long time there- 
fore abode they speaking boldly in the Lord : which 
gave testimony unto the word of his grace, and 
granted signs and wonders to be done by their hands. 
4 But the multitude of the city was divided : and part 
held with the Jews, and part with the apostles. 5 And 
when there was an assault made both of the Gentiles, 
and also of the Jews w T ith their rulers, to use them 

used in this sense to signify a and seriously concerned about 

man not outwardly ordained their eternal happiness, openly 

but inwardly disposed ; or one embraced the gospel. And 

determined by his own incli- wherever this temper was, it 

nations to do such a thing ; ^'as undoubtedly the eifect of a 

as when it is said, Acts xx. 13. divine operation on their hearts. 

St. Paul went on foot to Assos, Actsxiii. 51, Ico?iium.] This, 

uru yxe> f,v liarCia.^z-;^ for so and Lystra, and Derbe, were 

he was disposed. — Our trans- cities of Lycaonia, a region 

lators use the old word minding, which lay north-east of Pisidia, 

The meaning, says Doddridge, and north of Cilicia, PauFs na- 

of the sacred penman, seems to tive country ; from which it 

$>e, that all who were deeply was separated by mount Taurus* 



Acts xiv. 



( 24 ) 



Sect. hi. 



despite fully, and to stone them*> 6 they were ware of 
it, and Heel unto Lystra and Derbe, cities of Lycaonia, 
and unto the region that lieth round about*: 7 and 
there they preached the gospel." 

" 8 And there sat a certain man at Lystra, impotent 
in his Feet, being a cripple from his mother's womb, 
who never had walked. 9 The same heard Paul speak; 
who stedfastly beholding him, and perceiving that 
he had faith to be healed, 10 said with a loud voice, 
c Stand upright on thy feet.' And he leaped and walk- 
ed. 1J And when the people saw what Paul had done, 
they lifted up their voices, saying in the speech of 
Lycaonia, c The gods are come down to us in the like- 
£ ness of men/ 12 And they called Barnabas, Jupiter; 
and Paul, Mercurius, because he was the chief speak- 
er*. 13 Then the priest of Jupiter, which was before 
their city*, brought oxen and garlands unto the gates, 



Acts. xiv. 5. And to stone 
them^\ as blasphemers against 
the law. Dent. xiii. 6. So, 
they stoned Stephen, as speak- 
ing blasphemous words against 
the law and temple , Acts vi. 13. 
So, St. Paul here, verse 19. and 
so, they attempted to stone 
Christ, for supposed blasphemy, 
John x. 33. Whitby. 

Acts xiv. 6. The region that 
lieth round about'] Galatia 
being a part of the region that 
lieth round, about Lycaonia, it 
is- highly probable that at this 
time Pan] preached there, and 
plan led 6t the churches of Ga- 
latia." 



Ads xiv. 12. Because he 
was the chief speaker.] The 
pretended god, Mercury, whom 
Paul was thought to be, by. 
these men of Lystra, was con- 
sidered as the god of eloquence, 
©£©-> o ruv Koyuv 'hysyLwv, J am- 
blicus, quoted by Newcome. 
Gr. Leader of the discourse: 
o 'oyv[j»vj©' rs Koya. 

Acts xiv. 13. Before their 
city.'] The temple or statue of 
the tutelar deity of a city was 
placed before the gate. Bulls 
were sacrificed to Jupiter; and 
it was customary to place gar- 
lands about the victim, and not 
about him only, but also about 



iECT. III. 



( 25 ) Acts xiv 



and would have done sacrifice with the people. 
14 iVhich, when the apostles,, Barnabas and Paul, heard 
of, they rent their clothes^ and ran in among the 
people, crying out, 1S and saying, c Sirs, why do ye 

* these things? We also are men of like passions with 

* you*, and preach unto you that ye should turn from 
f these vanities, unto the living God, which made 
c heaven and earth, and the sea, and all things that are 
' therein : 16 who in times past* suffered all nations to 
s walk in their own ways. 17 Nevertheless he left not 
e himself without witness, in that he did good, and gave 
f us rain from heaven, and fruitful seasons, filling our 
' hearts with food and gladness/ 1S And with these 
savings scarce restrained they the people, that they 
had not done sacrifice unto them." 

4v t9 And there came thither certain Jews from An- 
tioch and Iconium, who persuaded the people, and, 
having stoned Paul, drew him out of the city, sup- 
posing he had been dead. 20 Howbeit, as the disciples 
stood round about him, he rose up?,, and came into 
the city: and the next day he departed with Barnabas 
to Derbe. 21 And when they had preached the gos- 

the statue, and about the priests. Certainly the efT-ct of a mira- 

Zseiccome. culous cure, approaching to 3 

-Acts xiv. 15. We are men, resurrection from the dead. 

<Jyc] More according to the This is the more illustrated by 

Greek it might stand, We are his going the next day to Derbe; 

of like passions with you, men whereas, in a course of nature, 

(that is, not gods). Bowyer. A. he would then have felt his 

Acts xiv. 16. Times past. Gr. bruises much more than at first ; 

generations past, psagu%pyL&ais and probably would hardly have 

yswaus. A. been able to turn himself m bed. 

Acts xiv. 20. lie rose «p.] Doddridge. 



Acts xiV, ( 26 ) Sect. hi. 

pel to. that city, and had taught many, they returned 
again to Lystra, and Jconium, and Antioch, "con- 
firming the souls of the disciples,, and exhorting them 
to continue in the faith, and that we must through 
much tribulation enter into the kingdom of God. 
23 And when they had ordained them elders in every 
church, and had prayed with fasting, they commended 
them to the Lord, on whom they believed. 24 And 
after they had passed throughout Pisidia, they came 
to Pamphylia. 25 And when they had preached the 
word in Perga, they went down into Attalia*: 26 and 
thence sailed to Antioch, from whence they had been 
recommended to the grace of God for the work 
which they fulfilled. 27 And when they were come 
and had gathered the church together, they rehearsed 
all that God had done with them, and how he had 
opened the door of faith unto the Gentiles. 28 An4 
there they abode long time with the disciples/* 



SECTION IV. 
The Council at Jerusalem; and return to, Antioch. 

ch. xv. cc AND certain men which came down froni 
Jndea taught the brethren, and said, c Except ye be 
c circumcised after the manner of Moses, ye cannot be 
f saved/ 2 When therefore Paul and Barnabas had no 
small dissension and disputation with them, they de- 
Acts x\v. 25. Attalia.] A was a sea-port, and the resw 
pity of Pamphylia, bnilt by deuce of the Roman Pra3fect % 
Attalus, king of Pergamus. It Whitby* 



Sect. iv. ( 27 ) Acts xt.' 

termined that Paul and Barnabas, and certain other 
of them, should go up to Jerusalem unto the apostles 
and elders about this question. 3 And being brought 
on their way by the church, they passed through 
Phenice and Samaria, declaring the conversion of 
the Gentiles: and they caused great joy unto all the 
brethren." 

(c 4 And when they were come to Jerusalem, they 
were received of the church, and of the apostles and 
elders; and they declared all things that God had 
done with them*. 5 But there rose up* certain of 
the sect of the Pharisees which believed, saying, that 
it was needful to circumcise them, and to command 
them to keep the law of Moses. 6 And the apostles 
and elders came together for to consider of this mat- 
ter. 7 And when there had been much disputing, 
Peter rose up, and said unto them, c Men and breth- 
c ren, ye know how that a good while ago God made 
s choice among us, that the Gentiles by my mouth 
f should hear the word of the gospel, and believe 
' 8 And God, which knoweth the hearts*, bare them 

Acts xy. 4. Had done with they, in italic ; and for there 

tl\em.~\ It ought to be, had rose up, immediately following, 

done through them. When the sense seems to require there 

lAsra. has a genitive case after it, had risen up; though the Gr. is, 

it is used by the Septuagint to l^xn^a-av. Boisyer. Or simply 

signify per [by or through'] as render it, but that there had 

well as cum [with]. Beza has risen up, kc. A. 

rightly translated it ; quanta Acts xv. 8. — which knoweth 

Deus per ipsos fecisset. Sy- the hearts.'] How beautifully, as 

monds. well as literally, may we render 

Acts xv. 5. But there rose in our own comprehensive lan- 

up.] After the word but, there guage the term used in Greek ; 

seems to want the supply of said between which tongue and ours 



Acts xv. ( 2S ) Sect. iv. 

c witness, giving them the Holy Ghost, even as lie did 
c unto us; 9 and put no difference between us and 

c them, purifying their hearts by faith. 10 Now there- 
c fore why tempt ye God, to put a yoke upon the neck 
c of the disciples, which neither our fathers nor we 
6 were able to bear ? " But we believe that through 
c the grace of the Lord Jesus Christ we shall be saved, 
€ even as they/ 12 Then all the multitude kept silence, 
and rave audience to Barnabas and Paul, declaring 
what miracles and wonders God had wrought among 
the Gentiles by them. 13 And after they had held 
their peace, James answered, saying, £ Men and breth- 
c ren, hearken unto me. 14 . Simeon hath declared how 
c God at the first did visit the Gentiles, to take out of 
f them a people for his name. 15 And to this a^ree 

A ■ X O - 

c the words of the prophets ; as it is written, i$ c After 
Cf this I will return, and will build again the taberna- 
Ci cle of David, which is fallen down : and I will build 
ec again the ruins thereof, and I will set it up : iZ that 
" the residue of men might seek after the Lord, and 
cc all the Gentiles, upon whom my name is called, saith 
"the Lord, who doeth all these things/ " Known 
i unto God are all his works from the beoinnins; of the 
' world. * 9 Wherefore my sentence is, that we trouble 
e not them, which from among the Gentiles are turned 
* to God: 20 but that we write unto them, that they 
e abstain from pollutions of idols, and from forni- 
' cation, and fro?n things strangled, and from blood. 
e M For Moses of old time hath in every city them 

the correspondence is often heart-discerning, Sfc. An attri-, 
striking. c O xxghoyvcofyjs Qzos^ bute in which those who humbly 
The Heart-knowing God} or the love him 3 may rejoice. A, 



Sfct. iv. ( 29 ) Acts xv. 

* that preach him, being read in the synagogues 
' every sabbath-day*." 

« 22 jhen pleased it the apostles and elders with 
the whole church, to send chosen men of their own 
company to Antioclv, with Paul and Barnabas; name- 
hi, Judas surnamed Barsabas,, and Silas*, chief men* 
among the brethren : "and they wrote lettershy them 
after this manner: e The apostles, and elders, and 
c brethren send greeting unto the brethren which are 
' of the Gentiles, in Antioch, and Syria, and Cilicia. 
c 24 Forasmuch as we have heard, that certain which 
( went out from us have troubled you with words, sub- 
' verting your souls, saying, ' Yeinustbe circumcised, 
" and keep the law : ' to whom we gave no such com- 
( mandment: 25 it seemed good unto us, being assem- 
c bled with one accord, to send chosen men unto you, 
f with our beloved Barnabas and Paul, 2G men that 
c have hazarded their lives, for the name of our Lord 
f Jesus Christ. 27 We have sent therefore Judas and 
( Silas, who shall also tell you the same things by 

* mouth. 28 For it seemed good to the Holy Ghost, 

Acts xv. 21. Head in the of preserving the Jews from. 

synagogues every sabbath-day.] idolatry ; into which they never 

The reader may find an ample relapsed after their return from 

account of the origin of syna- Babylon, 

gogues inPrideaux's Connexion, Acts xv. 22. Silas."] This 

Part 1. Book G. It may suffice seems to have been the person 

here to say, that they were elsewhere called Silvanus, a 

established after the Babylonish most intimate friend and beloved 

captivity, that a considerable companion of Paul; and, as it 

part of the service performed seems also, a Roman citizen. 

in them was the reading of the Doddridge. 

scriptures, and that they have Ibid. Chief men.] Gr. Lead- 

been esteemed a principal mean ing men. A, 



Acts xv. __ ( SO ) Sect, it, 

6 and to us, to lay upon you no greater burden than 
e these necessary things; 29 That ye abstain from meats 
6 offered to idols, and from blood, and from things 
e strangled, and from fornication: from which if ye 
'■ keep yourselves, ye shall do well. Fare ye well/' 

It is to this visit at Jerusalem that Paul, in his 
epistle to the Galatians, is supposed to refer, in the 
following words of the second chapter : (c After four- 
teen years I went up again to Jerusalem, with Bar- 
nabas, and took Titus with me also. And when James, 
Cephas and John, who seemed to be pillars, per- 
ceived the grace that was given unto me, they gave 
to me and Barnabas the right hands of fellowship, that 
we should go unto the heathen, and they, unto the 
circumcision." . 

" 3 ° So when they were dismissed, they came to An- 
tioch ; and when they had gathered the multitude 
together, they delivered the epistle ; 31 which when 
they had read, they rejoiced for the consolation. 
32 And Judas and Silas, being prophets also them- 
selves, exhorted the brethren with many words, and 
confirmed them. 33 And after they had tarried there a 
space, they were let go in peace from the brethren 
unto the apostles. 34 Notwithstanding it pleased Silas 
to abide there still. 35 Paul also and Barnabas con- 
tinued in Antioch*, teaching and preaching the word 
of the Lord, with many others also." 

Acts xv. 35. Continued in to Antioch; as mentioned; Gal. 
Antioch.~\ It is generally thought ii. 11. 
that during this time Peter came 



( si J 



SECTION V. 

Journey with Silas through Syria and Asia Minor to 
Macedonia. 

Ctf. xv. ie 35 AND some days after, Paul said unto Bar- 
nabas, Let us go again and visit our brethren in everv 
city where we have preached the word of the Lord, 
and see how they do. 37 And Barnabas determined to 
take with them John, whose surname was Mark. 
38 But Paul thought not good to take him with them, 
who departed from them from Pamphylia, and went 
not with them to the work. 39 And the contention 
was so sharp between them, that they departed asun- 
der, one from the other*. And so Barnabas took 
Mark, and sailed unto Cyprus ; 40 and Paul chose Silas, 
and departed, being recommended by the brethren 
unto the grace of God. 41 And he went through Syria 
and Cilicia, confirming the churches, (cu. xvi.) Then 
came he to Derbe and Lystra : and, behold, a certain 
disciple was there, named Tirnotheus, the son of a cer- 
tain woman which was a Jewess, and believed; but 
his father was a Greek. 2 Which was well reported 
of by the brethren that were at Lystra and Iconium. 
3 Him would Paul have to go forth with him ; and 
took and circumcised him, because of the Jews which 
were in those quarters : for they knew ail that his 

Acts xv. 39. Departed one See note on 1 Cor. Ix. 6. Mark 
from the other. ,] They were was nephew to Barnabas, 
probably afterwards reconciled, 



Acts xvi. 



( 



!* ) 



Sect. v. 



father was. a Greek. 4 And as they went through the 
cities, they delivered them the decrees for to keen, 
that were ordained of the apostles and elders which 
were at Jerusalem. 5 And so . were the churches 
(established in the faith., and increased in number 
daisy/ 3 

<< 6 Now when they had gone throughout Phrygia* 
and the region of Galalia, and were forbidden of the 
Holy Ghost to preach the word in Asia*, 7 after they 
were come to Mysia*, they assayed to go into Bithy- 



Acts xvi. 6. Phrygia.'] A 
country of Asia Minor, lying 
Westward of Lycaonia, and 
north of Pisidia. Laodicea Mas 
the. capital. In the time of the 
Romans the Phrygians seem to 
have been a despised people. 
Whitby mentions two insulting 
Latin proverbs. Sera sapiunt 
Pkryges, and, Phrygem plagis 
Jleri sole re meliorem. ' The 
Phrygians grow wise slowly,' 
and ' a Phrygian is better for 
beating.' Slowness to be wise, 
was likely in a people so much 
attached to the orgies of Bac- 
chus : for some account of 
which, and some further ac- 
count of Phrygia, see the intro- 
duction to the epistle to the 
Colossians. As the text says 
that Paul had gone throughout 
Phrygia, it is hard to suppose he 
missed Colosse, one of its cities. 
I mention this, because some 
have doubted whether he had 



seen the Colossians, when, long 
after his Phrygian travels, he 
wrote his epistle to them. 

Ibid. Asia.l This means 
only the proconsular province 
called Asia, of which Ephesus 
was the capital. It was bound- 
ed by Mysia on the north, by 
Phrygia on the east, by Caria 
on the south, and by the iEgean 
sea, ox Archipelago, on the 
west. 

Acts xvi. 7. Mysia. Pithy* 
nia.'i The former of these lay 
west, and the latter north, of 
Phrygia. In Mysia were the 
cities Thyatira and Pergamus, 
mentioned in the Revelation. It 
appears, ver. 8. that Paul and 
Silas passed through Mysia, to 
come to Proas ,* which was 
a sea-port town, in a coun- 
try of the same name, one of 
the most western parts of Asia, 
washed by the iEgean sea, the 
Hellespont and the Propontis 5 



Sect. v. 



( 33 ) 



Acts xvi. 



nia*; but the Spirit suffered* them not. 8 And they* 
passing by Mysiaj came down to Teas. 9 Aud a vi- 
sion appeared to Paul in the night ; there stood a 
man of Macedonia*, and prayed him, saving, Come 
over into Macedonia, and help us. 10 And after he 
had seen the vision, immediately we endeavoured* 
to go into Macedonia, assuredly gathering that the 
Lord had called us for to preach the gospel unto 
them. J1 Therefore loosing from "Jroas, we came 
with a straight course to Samothracia*, and the next 
day to Neapolis*; 12 and from thence to Philippic 
which is the chief city of that part of Macedonia. 
and a colony* : and we were in that city, abiding 



now railed the Archipelago, the 
Dardanelles, and the sea of Mar- 
mora. 

Ibid. The Spirit.] Many 
ancient versions, readings, and 
citations add, of Jesus. Dod- 
chiclge, who refers to Beza, and 
to Mills. 

Acts xvi. 9. Macedonia.'] 
This was a general name given 
by the Romans to the northern 
parts of Greece. In its more 
confined sense, it was the part 
of Greece which formed the 
paternal dominions of Alexan- 
der the Great : whose father 
Philip gave his name to Philippi. 

Acts xvi. 10. We endea- 
voured.'] Here, namely atTroas, 
Luke seems to have joined Silas 
and Paul • for here he begins to 



narrate their travels in the first 
person. 

Acts xvi. 1!. Samothracia 
is an island in the north part of 
the Mgea.u sea, now called Sa- 
mandrake or Samandraki ; and 
Neapolis was a port at the lic-ud. 
of the famous gulf, eastward of 
Philippi. It is probable that 
there were not many Jews at 
Samothracia or Neapolis, for 
our apostle seldom failed to 
preach in their synagogues ; and 
we find he made little stay at 
either place. 

Acts xvi. 12. A colony. ~\ 
That is, a Roman colony, said 
to have been planted by Julius 
Ca?saiy and augmented by Au- 
gustus j as appears by coins dug 
up there. 'Spanheim, quoted by 



Acts xvi. ( 34 ) Sect, v, 

certain days. * 3 And on the sabbath we went out of 
the city by a river side, where prayer was wont to 
be made*; and we sat down, and spake unto the 
women which resorted thither. * 4 And a certain wo- 
man named Lydia, a seller of purple, of the city of 
Thyatira, which worshipped God, heard us: whose 
heart the Lord opened, that she attended unto the 
things which were spoken of Paul. 15 And when she 
was baptized, and her household, she besought its, 
saying, If ye have judged me to be faithful to the 
Lord, come into my house, and abide there. And 
she constrained us." 

" 16 And it came to pass, as we went to prayer, a 
certain damsel possessed with a spirit of divination 
met us, which brought her masters much gain by 
soothsaying : 17 the same followed Paul and us, and 
cried, saying, c These men are the servants of the most 
c high God, which show unto us the way of salvation/ 
18 And this did she many days. But Paul, being 
grieved, turned and said to the spirit, C I command 
e thee in the name of Jesus Christ to come out of her.* 
And he came out the same hour. 19 And when her 
masters saw that the hope of their gains was gone, 

Doddridge. See introduction The synagogues were generally 
to Philippians for some further in cities, and were covered 
account of Philippi. places; the proseuchas were 
Acts xvi. 13. Where prayer without the cities, and generally 
was wont to be made.] . The without covering. Their vicl- 
Jewish proseuchae, or places of rrity to water was for the con- 
prayer, were in some circum- venienceof those frequent waste. 
stances similar to their syna- ings, which appertained to the 
g->gues; in others, different. Jewish custom*. Burder i 493. 



Sect. v. 



C 35 ) 



Acts xvi. 



they caught Paul and Silas, and drew them into the 
market-place unto the rulers, 20 and brought them to 
the magistrates*, saying, c These men, being Jews, do 
' exceedingly trouble our city, 21 and teach customs, 
c which are not lawful for us to receive, neither to 
* observe, being Romans*/ 22 And the multitude rose 
up together against them : and the magistrates rent 
off* their clothes, and commanded to beat them. 23 And 
•when they had laid many stripes upon them, they 
cast them into prison, charging the jailer to keep 



Acts xvi. 20. Magistrates,'] 
Gr. rgaiyyots, that is, military 
commanders ; and so in ver. 35. 
The same men are probably 
those called Rulers, a^ovrxs^ 
just before. The Roman gover- 
nors were all military men; even 
Cicero, the famous orator, act- 
ed the commander in his pro- 
vince. A. 

Acts xvi. 21. Not lawful for 
us to receive, being Romans.'] 
There was an old law among 
the Ptomans, forbidding them 
either to worship new gods, or 
the gods of other nations; and 
requiring them to worship the 
gods of their own country : from 
which Christianity dissuaded 
them, "not suffering any of them 
to worship the gods of their 
fathers ; but requiring them to 
turn from these dumb idols, to 
the living God. VTliitby. 



Acts xvi. 22. Rent off. ] 
It was usual for the Roman 
magistrates to command the 
lictors to rend off the clothes 
of the criminal. No care was 
taken of the garments on these 
occasions. Burder, 493. 

The lictors were officers at- 
tendant on the magistrates, each 
carrying an axe bound up in a 
bundle of rods. They were 
named from their office of bind- 
ing (ligandi) the person to be 
scourged. They were the same 
as those mentioned at ver. 35. 
by the name of Serjeants : the 
Greek word thus translated im- 
plying a person bearing a rod. 
Roman citizens were exempt by 
law from being beaten with rods. 
Hence, Paul's boldness, ver. 37; 
and the fear of the magistrates, 
ver. 38. See also eh. xxii. 25 ? 
26, 29. 



C 2 



Acts xvi. 



( 35 ) 



Sect. v. 



them safely: 24 who, having received such a charge^ 
thrust them into the inner prison, and made their 
feet fast in the stocks*. 25 And at midnight Paul and 
Silas prayed, and sang praises unto God : and the 
prisoners heard them. 26 And suddenly there was a 
great earthquake*, so that the foundations of the 
prison were shaken : and immediately all the doors 
■were opened*, and every one's bands were loosed*, 
27 And the keeper of the prison awaking out of his 
sleep, and seeing the prison-doors open, he drew out 
his sword, and would have killed himself*, supposing 
that the prisoners had been (led. 23 But Paul cried 



Acts xvi. 24. $toc!cs.~] It 
is supposed these were the Ro- 
man Cippi ; which not only- 
loaded the legs, but sometimes 
painfully distended them. The 
situation of Paul and Silas, so 
lately scourged, was probably 
yery painful, and their joyful 
frame of mind so much the more 
remarkable. Doddridge. 

In reading cursorily the New 
Testament, one is not always 
Stware of the indignities offered 
to the apostles. But they fol- 
lowed the steps of their divine 
Master, and drank of his cup. 
A deliberate perusal of the 27th 
chapter of Matthew, with some 
knowledge of Roman customs, 
will evince this. 

Acts xvi. 26. A great earth- 
\uake — the doors were opened — ■ 
)ery one*s bands loosed.] Els- 
has most happily shown ; in 



his notes on this text, that each 
of these three things was esteem- 
ed, even by the Pagans, a token 
of some divine appearance in fa- 
vour of the oppressed and afilic- 
ted, who suffered wrongfully,, 
and were dear to them. Dod~ 
dridge. 

Acts xvi. 27. Would have 
hilled himself, ,] Self-murder be- 
ing common among the Greeks 
and Romans, allowed by all their 
philosophers, and practised by- 
most of them, to avoid, or to de- 
liver themselves from any misery 
they feared or laboured under. 
This gaoler then would have done 
it for fear of punishment, they 
who let prisoners escape being to 
su iTer the same that the latter had 
deserved. So Herod ordered the 
prison-keepers at Jerusalem to\ 
be slain on Peter's miraculousl 
escape. Acts xii. 19, 



Sect. 



v. 



( 37 ) 



Acts xvi, 



with a loud voice, saving, c Do thyself no harm ; for 
e we are all here.' 29 Then he called for a light, and 
sprang in, and came trembling, and fell down before 
Paul and Silas,, 30 and brought them out, and said, 

* Sirs, what must I do to be saved* ?' 31 And they said, 

* Believe on the Lord Jesus Christ, and thou shalt be 
" saved., and thy house.' 32 And they spake unto him 
the word of the Lord, and to all that were in his 
house. 33 And he took them the same hour of the 
night, and washed their stripes* ; and was baptized, 
he and all his, straightway. 34 And when he had 
brought them into his house, he set meat* before 
them, and rejoiced, believing in God with all his 
house. 35 And when it was dav, the magistrates sent 
the Serjeants, saying, Let those men go. 36 And the 
keeper of the prison told this saying to Paul, f The 
f magistrates have sent to let you go: now therefore 



Acts xvi. 30. To be saved.] 
f Ivx <7u9w: viz. to avoid punish- 
ment for what had befallen the 
prisoners and the prison : not 
doubting that those men who 
had occasioned such extraordi- 
nary events, could, deliver him 
from the power of his superiors. 
This is beyond all doubt the 
sense of the passage, though 
Paul in his reply, uses the words 
in a more extensive signification ; 
a practice common in these 
writings. Wakefield. 

Acts xvi. 33. Washed their 
stripes:'] which still remained 
unhealed. This circumstance. 



says Doddridge, seems to show 
(and it is of great importance to 
remember it) that the apostles 
had not a power of working 
miraculous cures whenever they 
pleased; no, not even on their 
own bodies, or those of their 
nearest friends. Had they been 
possessed of such a power, it 
would have been their duty to 
have used it, unless they had a 
discovery of the divine will that, 
in such or such instances, the 
use of it should be waved. Dod- 
dridge. 

Acts xvi. 31. Meat.] a table $ 
Gr. Tgwjrefyv. A, 



Acts xvi. 



( 38 ) 



Sect. 



f depart and go in peace.' 37 But Paul said unto them, 
c They have beaten us openly, uncondemned, being 
e Romans, and have cast us into prison ; and now do 
e they thrust us out privily ? Kay verily ; but let them 
c come themselves and fetch us out/ 38 And the Ser- 
jeants told these words unto the magistrates: and 
they fearedj, when they heard that they were Romans. 

39 And they came and besought them, and brought 
them out, and desired tJiem to depart out of the city. 

40 And they went out of the prison, and entered into 
the home of Lydia ; and when they had seen the 
brethren, they comforted them, and departed." 

ch xvii. cf Now when they had passed*" through Am- 
phipolis* and Apollonia*, they came to Thessalonica*, 



Acts' xvii. 1. When they had 
passed^ 8fc, they came.~\ Here 
Luke again changes his stile to 
the third person, nor does he 
again resume the first person un- 
til chap, xx ; where, describing 
Paul's voj'age towards Syria, 
he this writes. 6i These going 
before, tarried for us at Troas, 
and we sailed from Philippi 
after the days of unleavened 
bread, and came unto them to 
Troas, where we abode seven 
days." It is therefore more 
than probable tk^i when Paul, 
Silas, and Timothy (see ch. xvi. 
40) departed from Philippi, 
after having gathered a church 
there, Luke remained with the 
new converts, until the apostle, 
in. his [circuitous] way from 



Corinth to Syria ihe second 
time, came to Philippi, and took 
him with them. MacknighQ 
Hist. p. 117. 

Ibid. Amphipo'lis, a sea-port, 
Apollonia y inland, to the south- 
west of the former, were cities 
of Macedonia, which lay in the 



way, or nearly 



by land, 



from Philippi to Thessalonica. 

Thessalonica was a large, 
ancient city of Macedonia, a 
sea-port, and a place of great 
trade. It was the resort of many 
strangers, and among the, rest 
Jews, who had there so famous 
a synagogue, that it has been 
thought our translators should 
have said, u Where was the sy- 
nagogue." Thessalonica was also 
the seat of the provincial go- 



Sect. v. 



( 39 ) 



Acts 



xvii. 



where was a synagogue of the Jews : 2 and Paul, as 
his manner was., went in unto them, and three sab- 
bath-days reasoned with them out of the scriptures, 
3 opening and alleging, c that Christ must needs have 
f suffered, and risen again from the dead : and that 
' this Jesus, whom I preach unto you, is Christ/ 4 And 
some of them believed, and consorted with Paul and 
Silas; and of the devout Greeks* a great multitude, 
and of the chief women not a few. 5 But the Jews 
which believed not, moved with envy, took unto 
them certain lewd fellows of the baser sort*, and ga- 
thered a company, and set all the city on an uproar*, 
and assaulted the house of Jason*, and sought to 
bring them out to the people*. 6 And when they 
found them not, they drew Jason and certain breth- 



Ycrnment ; and the residence of 
the proconsul, and of the quae- 
stor. The former was the 
governor, with power of capital 
punishment. The quaestor ma- 
naged the business of revenue. 

Acts xvii. 4. Devout Greeks.'] 
See note on 1 Thess. i. 9. Ye 
turned from idols, fyc. A. 

Acts xvii. 5. Certain leicd 
fellozvs of the baser sort J Gr. 
ayooaiwv rivots avogas zjovyi^hs, cer- 
tain bad men of the market- 
people. 

Gathered a company and set 
all tl\e city in an uproar, should 
be changed for, Raising a mob, 
disturbed the city; almost lite- 
ral for ox\Q7roiqv%yr5s iQogvGzy rr$ 



Ibid. JasonJ] A relation of 
Paul, as appears from Romans 
xvi. 21. 

Ibid. And sought to bring 
them out to the people.] Paul 
and Silas, in the opinion of Sy- 
monds, are meant by the word 
them', but the context, and not 
the precision of the passage, 
must lead to this conclusion ; 
and there may be some reasons 
for thinking it relates to the 
converts mentioned in ver. 4. 
Tivts \% avT&Jv l7rsia§v)<T<zv ) some 
of them believed — ver. 5. tfyrisv 
avrss tztxystVf sought to bring 
them out. 



Acts xvii, 



( 40 ) 



Sect. v r 



ren unto the rulers of the city, crying, e These that 

* have turned the world upside down are come hither 
< also ; 7 whom Jason hath received; and these all do 

* contrary to the decrees of Caesar, saying that there 
' is another king*, one Jesus.' 8 And they troubled* the 
people and the rulers of the city, when they heard 
these things. 9 And when they had taken security 
of Jason, and of the other, they let them go/' 

cc 10 And the brethren immediately sent away Paul 
and Silas by night unto Berea* : who coming thither 
went into the synagogue of the Jews. ".These were 
more noble* than those in Thessalonica, in that they 
received the word with all readiness of mind, and 
searched the scriptures daily, whether those things 



Acts xvii. 7. Another Icing.'] 
At this time the Roman, empe- 
ror assumed to himself the pre- 
rogative of conferring this title 
on his dependent princes; and 
suffered no one to assume it 
■without his permission. 

Acts. xvii. 8. And they trou- 
bled.] Svmonds proposes to 
render the 8th verse thus. u And 
the people and the rulers of the 
city zzere greatly disturbed ^ 
when they heard these things." 
lie might as well not have al- 
tered the word, troubled. 

Acts xvii. 10. Berea.] Also 
spelled Beroea, and Rerrhcca. 
I find little recorded of this city. 
It was not far distant from Thes- 
salonica. Sirabo slightly men- 
tions it as a town at the foot of 



a hill. Ptolemy and Strabo 
differ about the hill's name. 

Acts. xvii. 11. More noble.] 
I take this to be what we should 
call, better bred, that is, of 
more' gentle manners. Dod- 
dridge gives it another turn. I. 
subjoin his note, premising that 
by Bereans, he understands 
Jews at Berea : in which the 
text supports him firmly. 

' There is a peculiar spirit 
and propriety in this expression, 
as the Jews boasted that they 
were IXsvQsgoi xxi lvfems 9 free and 
noble, by virtue of their descent 
from Abraham and the other 
patriarchs. These Bereans, imi- 
tating the rational faith of their 
great progenitor, were EvysveTe§oi 9 
his more genuine offspring.' 



Sect v. (42) Acts xvii. 

were so. * 2 Therefore many of them believed ; also 
of honourable women which were Greeks, and of 
men, not a few." 

It is an ancient opinion, that in this journey our 
apostle wrote his Epistle to the Galatians, or rather 
that this epistle was, of those at least which are come 
down to us, the first that he wrote. An expression 
in the 6th verse of the first chapter imports that it 
was written not long after he had planted among 
them the knowledge of the gospel. After he quitted 
Galatia, his course was, as we have seen, (Acts xvi. 
7, 8.) through Mysia to Troas, whence he took ship- 
ping for Samothracia, and thence by Neapolis to 
Philippi. After ihe abuse he met with in that city, 
we have seen him coming to Thessalonica, and lastly 
to Berea. On this journey the epistle in question is 
supposed to have been written, and probably at 
Thessalonica. A late writer, however, is of the opi- 
nion that it was written still earlier ; namely on 
Paul's return to Antioch, after the council at Jeru- 
salem. This would place it between his first and 
second visits to Galatia; if I am right in supposing 
the first was from Lycaonia (see note on Acts xiv. 6.): 
if written from Thessalonica, it was after both. Ga- 
latia was a country lying inland, southward of the 
Black Sea, now a part of the district named Anatolia 
in modern maps. It was inhabited by a people who 
had emigrated from Gaul ; and who, long after the 
apostle's time, continued to speak their own lan- 
guage, as well as Greek. It appears that the Christian 
converts had been seduced from the simplicity of the 



( 43 ) 



Sect, r 



gospel, by some Judaizing zealots, who had per- 
suaded them to adopt the whole Mosaic ritual. This 
seems to have been an early snare to Christians; so 
prompt is the mind to fancy that there can be no 
piety where there is little form ; and the tendency of 
Paul's doctrine in this epistle is to show the fallacy 
el Luch an imagination. 



SECTION VI. 



The Epistle of Paul, the Apostle, to the Galatians. 



<c PAUL, an apostle (not of men, neither by man, 
but by Jesus Christ, and God the Father, who raised 
bim from the dead) ; 2 and all the brethren which are 
with me, unto the churches of Galatia : 3 grace be to 
you and peace from God the Father, and /ram our 
Lord Jesus Christ, 4 who gave himself for our sins, 
that he might deliver us from this present evil world*, 
according to the will of God and our Father : 5 to 
whom he glory for ever and ever. Amen." 

" & I marvel that ye are so soon removed*, from 
him that called you* into the grace of Christ, unto 



Gal. i. 4. Evil world,] or, 
evil age. 

Gal. i. 6. So soon removed.'] 
These words, I allow, favour the 
supposition that this epistle was 
•written from Antioch, before 
the second visit ; but they do 
pot establish it, for soon is a 
term the signification of which 
?aries according to the subject. 



Ibid. From him that called 
you.] Some think the word* 
him refers to Christ; others 
that it means Paul. It may 
mean Paul without any incon ? 
venience; but it is not thus that 
he often speaks of himself. Yet 
the 11th and 12th verses make 
the latter of these opinions no$ 
wholly improbable. A% 



Sect. vi. ( 43 ) Gal. i, 

another gospel : 7 which is not another; "but there be 
some that trouble you, and would pervert the gospel 
of Christ. 8 But though we, or an angel* from hea- 
ven, preach any other gospel unto you, than that 
which we have preached unto you, let him be ac- 
cursed*. 9 As we said before, so say I now again, If 
any man preach any other gospel unto you, than that 
ye have received, let him be accursed*. 10 For do 
I now persuade men, or God ? Or do I seek to please 
men ? For if I yet pleased men, I should not be the 
servant of Christ. 41 But I certify you, brethren, that 
the gospel which was preached of me, is not after 
man. 12 For I neither received it of man, neither 
w 7 as I taught it, but by the revelation of Jesus Christ." 
a 13 p or y e ] iave heard of my conversation in time 
past in the Jews' religion, how that beyond measure, 
I persecuted the church of God, and wasted it : 14 and 
profited in the Jews' religion above many my equals 
in mine own nation, being more exceedingly zealous 
of the traditions of my fathers. 15 But when it pleased 
God, who separated me from my mother's womb, and 
called me by his grace, 16 to reveal his Son in me, 

Gal. i; 8. An Angel.'] Not to establish a truth, these doc- 

that an angel from heaven can trines are to be the standard, 

preach heresies; but men pre- thereby to judge of all future 

tending to angelical sanctity, miracles and doctrines. Wilson. 

Bp. Wilson. I add, we had need, however, 

Gal* i. 8, 9. Accursed.] Ex- to be sure of what are gospel- 
terminated, rooted out, shutout doctrines. Without caution, 
of the church. Wilson. we may as easily fail of being 

The doctrines of ihe gospel certain in this point, as these 

having been infallibly proved by erring Galatians might have 

undoubted miracles, and all been 3 of Paul's gospel-doctrine. 
Qther circumstances concurring 



Gal. i. ( 44 ) S E 



CT. VT. 



that I might preach him among the heathen ; im- 
mediately I conferred not with flesh and blood: 
S7 neither went I up to Jerusalem to them which were 
apostles before me; but I went into Arabia*, and re- 
turned again unto Damascus. 18 Then after three 
years I went up to Jerusalem, to see Peter*, and 

Gal. i. 17. I went into Ara- conferred not , and no difficulty 
hia.~\ This subject has been will arise from that word, 
touched on in the note on Acts The Acts, ch. ix. 23, simply 
K. 23. Luke, in the Acts, takes inform us that St. Paul left Da- 
iio notice of the apostle's jour- mascus to go to Jerusalem, after 
'sey into Arabia ; but from the many days were fulfilled. If 
planner in which it is mentioned any one doubt whether the 
feer? ? it would seem that he went words many days be intended 
thither immediately after he re- to express a period which in- 
covered Lis sight and strength, eluded a term of three years, 
^Nevertheless since w'e are told*, he will find a complete instance 
Acts ix. 19, that after this he of the same phrase, used with 
was certain days with the disci- the same latitude, in the first 
pies in Damascus, during which book of Kings, ch. ii. ver, 38, 
he preached Christ in the syna- 39. u And Shimci dwelt at 
g; •gees, we must interpret the Jerusalem many days. And it 
word immediately, in ver. 16, came to pass at the end of three 
In such a manner as to admit years that two of the servants 
that, after his conversion, he of Shimei ran away," &c. Pa- 
spent a few days in preaching at fey 9 Hor. Paulin. 
Damascus, and theii retired into Gal. i. 18. To see Peter. ] 
Arabia: aud that what is said, The Greek words w^wou Uer^ 9 
Acts ix. 22. " Saul increased imply more than a mere visit 
the more in strength, and con- - — to become thoroughly ac- 
fownded the Jews which dwelt quainted— to learn his mind and 
at Damascus, &c." is an ac- views. This verb °i?oi>su 9 which 
count of what happened after does not elsewhere occur in the 
lie returned from Arabia to that • N. T. would in our letters, be 
city. Mdcknight. As to tha hidoreo — with which our waii 
word immediately in ver. 16, history is allied. A, 
let its relation be confined to 



Sect. vi. ( 45 ) Gal. i. 

abode with him fifteen days, 19 But other of the 
apostles saw I none, save James the Lord's brother*. 
20 Now the things which I write unto von, behold, 
before God, I lie not 21 Afterwards I -came into the 
regions of Syria and Cilicia ; 22 and was unknown by 
face unto the churches ci Judea, which were m 
Christ: 23 but they had heard only, that he which 
persecuted us in times past, now preacheth the faith 
which once he destroyed. 24 And they glorified God 
in me. (ch. ii.) Then fourteen years after*, I went 

Gal. i. 19. James the Lord's called brother, from the custom 
brother, .] The Jews, and the of the Jews so to call a cousin- 
Greeks and Romans gave a lati- german,or other near relation. A* 
tude to the worji brother. James Gal. ii. 1. Then fourteen 
may have been the son of a bro- years after.~\ This would seem 
ther, or of a sister, to the virgin to imply, after the former visit. 
Mary. Newcome, But it should have been ar- 

This is the James who was a ranged, Then after fourteen 

principal speaker in the meeting years, the preposition denoting 

of the apostles and elders at after, standing in the same or- 

Jcrusalem, respecting the Jew T - tier as it docs in chap. i. IS. 

ish law. Whitby quotes Nice- which place is translated, Then 

phorus, saying that this James after three year,:, i.e. from 

was the sou of Joseph. the conversion. So hc.ee, Then 

He is supposed to be thus after fourteen year:; — also after 

called from being the son of the conversion: which a?dc a- 

Joseph by a former wife. This grees better in point of time with 

supposition however includes other events. The Gr. words are 

another, v;z. that Joseph had respectively ch. i. 13. '£7rar« 

the surname of Alphseus. Others /xsra Irv rpix, here, 'Eveirx oiot 

suppose James to have been the ^sycxrss-a-x^m Wm. The use of 

son of Cleophas, whichthey say cix (through) for fuyat (after) is 

.is another name for Alphceus, natural, as it is obvious that 

and that Cleophas had mar- after any term from a preceding 

ried a sister of the Virgin Mary, event, we have got through that 

This would entitle him to be term. So IVJatt. xxv'u 61 ? h» 



Gal. 11. 



C 46 ) 



Sect. 



vt. 



up again to Jerusalem with Barnabas, and took Titus 
with me also* ( 2 and I went up by revelation, and 
communicated unto them that gospel which I preach 
among the Gentiles, but privately to them which were 
of reputation*, lest by any means I should run, or 
had run, in vain. 3 But neither Titus, who was with 
me, being a Greek, was compelled to be circumcised): 
4 and that because of false brethren* unawares brought 
in, who came in privily to spy out our liberty which 
we have in Christ Jesus, that they might bring us in- 
to bondage : 5 to whom we gave place by subjection, 
no, not for an hour; that the truth of the gospel might 



rgtuv «/xEfwy, after three days. 
Mark ii. 1. Ii y(AEgwv, after some 
days. Newcome, I since find, 
turns both these places in Gal. 
as I have done, and refers to 
the two Evangelists for this use 
of hot. A. 

Gal. ii. 1. Took Titus with me 
also.'] This is the earliest men- 
tion we have of Titus. He is 
here said to have been a Greek, 
and, being born of Gentile pa- 
rents, was not circumcised. We 
may conclude he was converted 
by St. Paul, from the title that 
he gives him of his ozon son after 
the common faith. Tit. i. 4. 
and, as he now took Titus with 
him from Antioch to Jerusa- 
lem, so he employed him after- 
wards on several occasions ; and 
appears to have regarded him 
with great affection and endear- 
ment. Doddridge. 



Gal. ii. 2. Privately to them 
of reputation.] Doddridge 
thinks the information which 
Paul thus confined to the more 
eminent elders of the church 
was, his exemption, not of the 
Gentile converts only, but of 
the Jews themselves, from the 
observance of the Mosaic cere- 
monies ; as what they were no 
longer bound to, under the gos- 
pel, any further than the peace 
and edification of others was 



concerned. 



Doddridge also 



thinks he used great liberty 
afterwards in publicly declaring 
his opinions ; and the epistles 
warrant Doddridge in this be- 
lief. 

Gal. ii. 4. False brethren.] 
Whitby quotes the authority of 
Epiphanius for saying that they 
were Cerintlius and his adhe- 
rents. 



Sect. vi. 



( 47 ) 



Gal. ii, 



continue with you. 6 But of those who seemed to be 
somewhat, whatsoever they were, it niaketh no mat- 
ter to me : God accepteth no man's person : for they 
who seemed to be somewhat in conference* added no- 
thing to me: 7 but contrariwise, when they saw that 
the gospel of the uncircumcision was committed unto 
me, as the gospel of the circumcision was unto Petef 
( 8 for he that wrought effectually* in Peter, to t e 
apostleship of the circumcision, the same was mighty* 
in me toward the Gentiles) : 9 and when James, Ce- 



Greek 5 and are on] 



Gal. ii. 6. In conference. J 
These words are not in tha 
Lte only inferred 
from the verb iir§oa-a,n6erro. But 
the pronoun They, in ver. 7, 
seems to obscure the sense of 
this passage, which appears 
clearer in Greek. The follow- 
ing attempt therefore at a more 
literal version may make it 
clearer in English. The diffi- 
culty lies in rightly distinguish- 
ing between the false brethren 
and the true apostles whom 
Paul was then visiting. 

6*. Nozd of those who seemed 
to be something, whatever they 
were, it matters nothing to me 
(God accepteth no man's per- 
son)) these seemers communi- 
cated nothing to me. 

7* But) on the other hand, 
seeing that I was intrusted with 
the gospel of the uncircumcision, 
as Peter, of Hie circumcision 
(for He that wrought mightily 



in Peter to the apostleship of the 
circumcision, wroug ht mightily 
in me alsoy toward ■ the Gentiles) 3 
9. And knowing the grace gi- 
ven to me, James an'd Cephas and 
John, who seemed to be pillars, 
gave to me and Barnabas the 
right hands of fellowship, Sfc. 

Here Vae 6th verse relates 
wholly to the men of show; tlie 
Sth is a. parenthesis; the 7th 
and 9th, relate to the apostles ; 
and were it not for the inter- 
vening parenthesis, it would be 
the 4 clearest way of ail to insert 
their names after the words, en 
the other hand. A. 

Gai. ii. 8. Wrought effectu- 
ally — was mighty.'] These two 
expressions are from the same 
in Greek, &sgysw ; and it is with 
more propriety that one word 
should be used than two varying 
ones. Suppose, in each place* 
wrought powerfully. A* 



Gal. ii. ( 48 ) Sect. vi. 

phas, and John, who seemed to be pillars,, perceived 
the grdce that was given unto me, they gave to me 
and Barnabas the right hands of fellowship ; that we 
should go unto the heathen, and they unto the cirv 
cu cision. 10 Only they would that we should remem- 
ber the poor ; the same which I also was forward to 
do. 41 But when Peter was come to Antioch, I with- 
stood him to the face, because he was to be blamed. 
12 For before that certain came from James, he did eat 
with the Gentiles: but when they were come, he 
withdrew, and separated himself, fearing them which 
were of the circumcision. * 3 And the other Jews dis- 
sembled likewise with him ; insomuch that Barnabas 
also was carried away with their dissimulation. 14 But 
when I saw that they walked not uprightly, according 
to the truth of the gospel, I said unto Peter before 
them all, If thou, being a Jew, livest after the manner 
of Gentiles, and not as do the Jews, why compellest 
thou the Gentiles to live as do the Jews ? 15 We who 
are Jews by nature, and not sinners of the Gentiles, 
16 knowing that a man is not justified by the works of 
the law, but by the faith of Jesus Christ, even we have 
believed in Jesus Christ, that we might be justified 
by the faith of Christ, and not by the works of the 
law : for by the works of the law shall no flesh be 
justified. 17 But if, while we seek to be justified by 
Christ, we ourselves also are found sinners, is there- 
fore Christ the minister of sin ? God forbid*. 18 For 
if I build again the things which I destroyed, I make 

Gal. ii. 17. God forbid.] Gr. So also at ch. iif. 21, & vi. 14; 

Mu yzvotlo: which simply imports, 1 Cor. vi. 15; Rom. iii. 4, 6, 31; 

Let it not be. Far be it y or, as vi. 2, 15; vii. 7 ; 13; ix. 14 ; & 

we should say, By no means, xi. 1, 11. A. 



Sect. vi. ( 49 ) 



AL. II, 



myself a transgressor. * 9 For I, through the law, am 
dead to the law, that I might live unto God. 2 ° I am 
crucified with Christ; nevertheless I live; yet not I, 
.but Christ liveth in me: and the life which I now 
live in the flesh, I live by the faith of the Son of God., 
who loved me, and gave himself for me. 21 I do not 
frustrate the grace of God : for if righteousness come 
by the law, then Christ is dead in vain/' 

en. in. " O foolish Galatians, who hath bewitched* 
vou that ye should not obey the truth ; before whose 
eves Jesus Christ hath been evidently set forth cru- 
cified among you ? 2 This only would I learn of you,, 
Received ye the Spirit by the works of the law, or by 
the hearing; of faith ? 3 Are ve so foolish ? Having 
begun in the Spirit, are ye now made perfect by the 
flesh ? 4 Have ye suffered so many things in vain ? If 
it be yet in vain. 5 He therefore that niinistereth to 
you the Spirit, and worketh miracles among vou, 
docth lie it by the works of the law, or by the hearing 
of faith ? 6 Even as Abraham believed God, and it 
was accounted to him for righteousness. 7 Know ye 
therefore, that they which are of faith, the same are 
the children of Abraham. 8 And the scripture, fore- 
seeing that God would justify the heathen through 
faith, preached before the gospel unto Abraham*, 

Gal. iii. 1. Bcza'tched.l Thd sense is that Jesus was preached 

word is used metaphorically, as having been crucified ; or 

Who hath influenced you; as that the crucifixion had been 

it were by the power popu- preached. Or transpose the 

larly attributed to magical words words — hath been evidently set 

and rites. Newcome. — Also,omit forth among ybuj crucified. ~A» 

the comma usual in our Bibles, Gal. iii. 8. Preached before 

after the words set forth. The the gospel unto Abraham.'] 

I) 



Gal. hi. 



( 50 ) 



Sect. yi. 



saying, In thee shall all nations be blessed. 9 So then 
they which be of faith are blessed with faithful Abra- 
ham. 10 For as many as are of the works of the law 
are under the curse : for it is written, Cursed is every 
one that continueth not in all things which are writ- 
ten in the book of the law to do them. 4I But that 
no man is justified by the law in the sight of God, it 
is evident; for, The just shall live by faith. 42 And 
the law is not of faith, but, The man that doeth 
them shall live in them. * 3 Christ hath redeemed us 
from the curse of the law, being made a curse for 
ns : for it is written, Cursed is every one that hang- 
eth on a tree : * 4 that the blessing of Abraham might 
come on the Gentiles through Jesus Christ ; that we 
might receive the promise of the Spirit through faith.'* 
" 15 Brethren, I speak after the manner of. men ; 
Though it be but a man's covenant, yet if it be con- 
firmed, no man disannulled!, or acldeth thereto. 46 Now 
to Abraham and his seed were the promises made 
(He saith not, And to seeds, as of many : but as of 
one, And to thy seed, which is Christ*). i7 And this 



ngoevYifytXtcrciTO) i.e. foretold these 
joyful tidings to Abraham. 
Symonds. An instance of a 
very comprehensive compound 
Greek word. The phraseology 
of this verse is very remarkable. 
The Scripture is said to have 
foreseen and preached to Abra- 
ham before it was written. The 
meaning however is obvious, viz. 
that we learn from the Scripture 
that the gospel tidings, being 
foreseen, were foretold to Abra- 



ham. Gen. xii. 3. xxii. IS. A 
similar mode of expression oc- 
curs in Rom. ix. 17. A. 

Gal. iii. 16. I am persuaded 
that from, lie saith not-— to—* 
is Christy is a marginal note in- 
serted into the text. The pro- 
mises were made to Abraham 
through Isaac and the seed of 
Isaac : they were not made to 
Christ, who is the grand subject 
of them. Newcome, 



Sect. vi. ( 51 ) Gal. hi. 

I say, that the covenant, that was confirmed before of 
God in Christ, the law, which was four hundred and 
thirty years* after, cannot disannul, that it should 
make the promise of none effect. 18 For if the in- 
heritance be of the lav;, it is no more of promise : but 
God gave it to Abraham by promise. 19 Wherefore 
then scrvelh the law ? It was added* because of trans- 
gressions, till the seed should come, to whom the 
promise was made ; and it was ordained by angels in 
the hand of a mediator. 20 Now a mediator is not a 
mediator of one, but God is one*/' 

" 21 Is the law then against the promises of God ? 
God forbid* : for if there had been a law given which 
could have given life, verily righteousness should have 
been by the law. 22 But the scripture hath concluded 
all under sin, that the promise by faith of Jesus Christ 
might be given to them that believe. 23 But before faith 
came, we were kept* under the law, shut up unto the 

Gal. iii. 17. Four hundred &c] Why not more literally 

and thirty years. ] Thus com- with the Greek, What then? 

grated: From the promise made The law teas added, Sfc. — ■ 

to Abraham, when seventy-five Tih\ t Owt*&* — 'Gpoo-trsBv). Bengel 

years old (Gen. xii. 3. 4.), to cited by Bowyer. A. 

Isaac's birth, when one hundred Gal. iii. 20. This is a difficult 

years old 2.5 passage. I am not satisfied with 

Thence to Jacob's birth . . CO any exposition I have yet seen. 

Thence to his going into Some have supposed it a gloss. 

Egypt 130 Then the difficulty remains: 

And the time the Israelites What means the gloss ? 

sojourned there 215 Gal. iii. 21. God forbid.'] See 

Note on ch. ii. 17. 

430 Gal. iii. 23. Kept.] Rather 

Gal. iii. 19. Wherefore then imprisoned., kepi with a guard, 

serveth the law ? It was added, l^a^au^x. A. 

D 2 



Gal. hi. 



( 52 ) 



S£( 



T. VI. 



faith which should afterwards be revealed. 24 Where- 
fore the law was our schoolmaster to bring us unto 
Christ, that we might be justified by faith. 2S But 
after that faith is come., we are no longer under a 
schoolmaster. 26 For ye are all the children of God, 
by faith in Christ Jesus. 27 For as many of you as 
have been baptized into Christ have put on Christ. 
28 There is neither Jew nor Greek., there is neither 
bond nor free, there is neither male nor female : for 
ye are all one in Christ Jesus*. 29 And if ye be Christ's, 
then are ye Abraham's seed, and heirs according to 
the promise/' 

ch. iv. cc Now I say, That the heir, as long as he is 
a child, differeth nothing from a servant*, though he 
be lord of all ; 2 but is under tutors and governors 
until the time appointed of the father. 3 Even so we, 
when we were children, were in bondage under the 



Gal. iii. 28. There is neither 
Jezs nor Greek, &c] Among 
the heathens, females were not 
admitted to some of their sacred 
rites and ceremonies. As to the 
Jews, the males only were con- 
cerned in many things both of a 
civil and sacred nature. No fe- 
male might be heir to an inherit- 
ance with a male. They had no 
share in the civil government or 
in the priesthood. Males were 
to appear three times a year be- 
fore the Lord : but, accerding 
to their oral law, women and 
servants [bond people] were ex- 
empted. The male Jews valued 
themselves very much because 



they were Israelites and not 
Gentiles, freemen and not ser- 
vants, men and not women. 
Against these things, the apostle 
makes his assertion in this pas- 
sage. Burder, 1353. A. 

Gal. iv. 1. Servant. 1 Rather 
Slave. Locke rightly translates 
the word SaX©-, bondman; and 
remarks that unless it be so 
translated, ver. 7, 8, — Bondage 
(ver. 3, 9), will scarce be under- 
stood by an English reader : but 
St. Paul's sense will be lost to 
one who, by servant, docs not 
understand one in a state of 
bondage. 



Sect. 



vi. 



( 53 



) 



Gal. iv. 



elements of the world : 4 but when the fulness of the 
time was come, God sent forth his Son, made of a 
woman, made under the law, 5 to redeem them that 
were under the law, that we might receive the adop- 
tion of sons. 6 And because ye are sons, God hath 
sent forth the Spirit of his Son into your hearts, cry- 
ing, Abba*, Father. 7 Wherefore thou art no more 
a servant, but a son* ; and if a son, then an heir of 
God through Christ. 8 Howbeit then, when ye knew 
not God, ye did service unto them which by nature 
are no gods. 9 But now, after that ye have known 



Gal.iv.6. Abba.] The Syriac 
word for father. Selden, says 
Doddridge, hath brought a very 
pertinent quotation from the 
Gemara of Babylon, to prove 
that it was not allowed to slaves 
to use the title of Abba, in ad- 
dressing the master of the family 
to which they belonged, or the 
correspondent title of Imma, or 
mother, when speaking to the 
mistress of it. This note har- 
monizes with the foregoing. 
Some readers may be desirous 
of knowing what the Gemara is. 
It is a collection of Jewish tra- 
ditions. There are two collec- 
tions bearing this name: one 
made in Judea, the other at Ba- 
bylon. There is also an older 
collection, called the Mishna. 
This with either Gemara forms 
a Talmud ; and is called either 
tfce Jerusalem or BabylonisH 



Talmud, according as either 
Gemara forms the supplement. 

Gal. iv. 7. A son.~] St. Paul, 
from the Galatians' having re- 
ceived the Spirit (as appears, 
ch. iii. 2), argues that they are 
the sons of God without the 
law ; for, says he, ver. 1 to 6, 
the Jews themselves were fain 
to be i*edeemed from the bon- 
dage of the law by Jesus Christ, 
that, as sons, they might attain 
to the inheritance • but you Ga- 
latians, says he, have, by the 
Spirit that is given you by the 
ministry of the gospel, an evi- 
dence that God is your father ; 
and, being sons, are free from 
the bondage pf the law, and 
heirs without it. The same mode 
of reasoning St. Paul uses to the 
Ptomans, chap, Tin. 14 to 17* 
Locke \ 



Gal. ivi 



( 54 



Sect 



VI, 



God, or rather are known of God, how turn ye again 
to the, weak and beggarly elements, whereunto ve 
desire again to be in bondage ? 10 Ye observe days, 
and months,, and times, and years*. 11 I am afraid of 
you, lest I have bestowed upon you labour in vain/' 
<c 12 Brethren, I beseech you, be as I am; for I cirri 
as ye arc: ye have not injured me at all. 13 Ye know 
how through infirmity of the flesh I preached the 
gospel unto you at the first. 14 And my temptation 
which was in my flesh ye despised not, nor rejected; 
but received me as an angel of God, even as Christ 
Jesus. 15 Where is then the blessedness ye spake of*? 
for I bear you record, that, if it had been possible, ye 
would have plucked out your own eyes, and have 
fi'iven them to me. 16 Am I therefore become your 
enemy, because I tell you the truth ? i7 They* zeal- 



Gal, iv. 10. Ye observe days 
and months, <5fc] This may re- 
late to the Jewish rites fulfilled 
and ended in Christ ; or to prac- 
tices among the heathen very 
common at the time in which 
Paul wrote. The Romans had 
their dies fasti and ne fasti (pros- 
perous or ominous days) ; and 
the Greeks were deeply imbued 
with this kind of superstition. 
See, respectively, Kennel's Ro- 
man, and Potter's Grecian An- 
tiquities — also that old, cheap, 
but informing volume commonly 
called Godwin's Moses and 
Aaron. Compare this passage 
With Col. ii. 10. Aw 



Gal. iv. 15. Where is then 
the blessedness ye spake of?\ 
Locke translates, or paraphrases 
this passage thus : What bene- 
dictions did you, then pour out 
upon me? and adds, The con- 
text makes this sense of the 
words so necessary and visible, 
that it is to be wondered how 
any one could overlook it. lis 

Gal. iv. 17. They—them.] 
Who are these? Probably the 
judaiziiig teachers are meant, 
who had preached up circum- 
cision and the observance of 
days, &c. Bcza has us instead of 
Jfou in the same verse ; wzs fo** 



Sect. vi. 



( 55 ) 



Gal. iv, 



ously affect you, but not well ; yea, they would ex- 
dude you, that ye might affect them*. 18 But it is 
good to be zealously affected always in a good thing, 
and not only when I am present with you. 19 My 
little children, of whom I travail in birth again until 
Christ be formed in you, 20 1 desire to be present 
with you now, and to change my voice; for I stand 

in doubt of vou." 

j 

" 21 Tell me, ye that desire to be under the law, do 
yc not hear the law ? 22 For it is written that Abraham 
had two sons, the one by a bond-maid, the other by 
a free-woman. 23 But he zvho was of the bond-woman 
was born after the flesh ; but he of the free-woman 
was by promise. 24 Which things are an allegory*: 
for these are the two covenants ; the one from the 
mount Sinai, which gendereth 1o bondage, which is 
Agar. a5 For this Agar is mount Sinai in Arabia*, and 



facts. This, with the foregoing 
explanation, makes a clear con- 
sistent sense. Field's Camb. Ed. 
Back's 2d Ed. — and Gerard of 
Maestricht's 2d, Amst. Wets. 
1735 — have fays. Our famous 
Mill prefers fy-ww, you — but the 
leading critic of the present day, 
Griesbach, has ^tawr, us: — this, I 
think, the sense and context 
require. A. 

Gal. iv. 24. Which things 
ure an allegory.~\ Newcome's 
version is preferable-^«re spo- 
ken by me allegorically ;— for 
the things were real. He sup- 
plies by me. The Greek is »vm. 



Gal. iv. 25. Mount Sinai in 
Arabia.~\ That is, by a meto- 
nymy, the law, which was given 
there. 

Volney, a late French tra- 
veller, says that Sinai and Horeb 
are enormous masses of granite, 
lying between the two northern 
gulfs of the Red-Sea. Springs 
of water are rare, and vegeta- 
tion scanty,, At the foot of 
Sinai is a convent of the Greeks, 
to which pilgrimages are made, 
as to a place of great sanctity. 
Among other ceremonies, the 
pilgrims are said to mount on 
their knees about 100 steps ii|i 
the ancient mountain, 



Ga 



L. IV* 



( 56 ) 



Sect, vi, 



answereth to Jerusalem which now is, and is in bond- 
age with her children. 26 But Jerusalem which is 
above, is free, which is the mother of us all. 27 For 
it is written, Rejoice, thou barren that bearest not ; 
break forth and cry, thou that trayailest not: for the 
desolate hath many more children that she which 
hath an husband. 28 Now we, brethren, as Isaac was, 
are the children of promise. 29 But as then he that 
was born after the flesh persecuted him that was horn 
after the Spirit, even so it is now. 30 Nevertheless 
what saith the scripture ? Cast out the bond-woman 
and her son : for the son of the bond-woman shall 
not be heir with the son of the free-woman. 31 So 
then, hrethien, we are not children of the bond-wo- 
man, but of the free." 

ce. v. " Stand fast therefore in the liberty where- 
with Christ hath made us free, and be not entangled 
again with the yoke of bondage. 2 Behold, I Paul say 
unto you, that if ye be circumcised, Christ shall 
profit you nothing. 3 For I testify again to every man 
that is circumcised, that he is a debtor to do the whole 
law. 4 Christ is become of no effect unto you, who- 
soever of you are justified by the law* : ye are fallen 



Gal. v. 4. Whosoever of you 
are justified by the laze.'] How 
is this to be reconciled to chap, 
ii. 16, and to other passages, in 
which it is said that no one 
could be justified by the law? 
The Greek is, h vofxoj ^ikocihjQs. 
The expression is obviously el- 
liptical, as much as to say, You 
who think yourselves justified. 



And the critics also say that 
oix.oc.ioco is one of those active 
verbs which express a design to 
do a thing, though it is never 
carried into execution. See Sy- 
monds on the place. Thus, the 
sense may be, you who seek to 
be justified, fyc. The English 
reader may have an instance of 
a verb in the present tense of 



c 



) 



Gal. v. 



from grace. 5 For we through the Spirit wait for the 
hope of righteousness by faith. 6 For in Jesus Christ 
neither circumcision availeth any thing, nor uncir- 
cumcisioD ; but faith which worketh by love. 7 Ye 
did run well; who did hinder you* that ye should 
not obey the truth* ? 8 This persuasion cometli not of 
him that callerh you. 9 A little leaven leaveneth the 
whole lump. 10 I have confidence^ in you through the 
Lord., that ve will be none otherwise minded : but he 
that troubleth you shall bear his judgment, whoso- 
ever he be. u . And I, brethren, if I yet preach cir- 
cumcision, why do I vet suiter persecution*? Then is 



the indicative mood denoting in- 
tention, in the phrase, For I do 
pass through Macedonia: which 
mode of speech is common, and, 
if not exactly in point, may 
serve to show that there is a li- 
censed latitude in the use of 
verbs. 

Gal. t. 7. Who did hinder 

1fOU?~\ Gr. lis lu.xs ci;y,io\ls: It 

hath been observed that mbxo^e 
(or a.vzy.o'zltiv) properly signifies 
it run across the course, while 
a person is running in it, in such 
a manner, as to jostle, and throw 
him oat of the way. Doddridge. 
Ibid. That ye should not 
ohcy the truth. ] Beza informs 
us that Jerome says, this clause 
is wanting in some ancient co- 
pies. It is also wanting in the 
Syriac version ; which is pro- 
kvibly one of the most ancient 



translations. The same words 
occur in chap. iii. 1. 

Jerome, or Hierouymus was 
one of those called Fathers. He 
flourished in the fourth century, 
was a pious and learned man, 
and eminent for biblical re- 
searches. He was the framer, 
if not the author of a Latin ver- 
sion, which is considered as the 
parent of the Vulgate. A. 

Gal. v. 10. I have confidence .} 
Gr. I have had confidence, 

>STEWOlQ<Z. A. 

Gal. t. 11. Why do I yet 
suffer persecution?'] A few in- 
stances previous to the writing 
of this epistle may be interesting, 
At Damascus, u The Jews took 
counsel to kill him." Acts ix. 
23. At Jerusalem, the Grecians, 
ver, 29. At Antioch, in Pisidia, 
Ci The Jews raised persecution 



Gal. r. 



( 58 ) 



SjLCT. VI. 



the offence of the cross ceased ? 1S I would they were 
even cut off which trouble you. t3 For, brethren, ye 
have been called unto liberty : only use not liberty 
for an occasion to the flesh, but by love serve one 
another. 14 For all the law is fulfilled in one word, 
even in this ; Thou shalt love thy neighbour as thy- 
self. * 5 But if ye bite and devour one another, take 
heed that ye be not consumed one of another. 5 ' 

** 16 This I say then, Walk in the Spirit*, and ye 
shall. not fulfil the lust of the flesh, 17 For the flesh 
lusteth against the Spirit, and the Spirit against the 



against Paul and Barnabas, and 
expelled them out of their 
coasts," xiii. 50. At loouium 
**Tfec unbelieving Jews stirred 
ra-p the Gentiles, and made their 
minds evil-affected against the 
brethren." At Lystra, " Cer- 
tain Jews persuaded the people, 
and having stoned Paul, drew 
him out of the city, supposing 
he had been dead," ch. xiv. At 
Philippi, he was scourged, im- 
prisoned, and fastened m the 
stocks, xvi. At Thcssalonica, 
the Jews raised a mob, assaulted 
a house, and would have taken 
them, i. e. Paul's company, out. 
The same sort of people follow. 
ed him to Bcrea, and there also 
made a stir, xvii. For the chief 
of this summary, I only copy 
Pale y, Jlor. Paul. 182. Ed. 1. 
Gal. v. 16. Walk in the 
&pirit\ according to the mo- 
tions of the holy Spirit, Horn. 



Tiii. 1,2, 9, P2,13, 14. Whitby's 
paraphrase : and in his appendix 
to % Cor. vi. $ As in natural and 
moral actions, we cannot be 
said to live or walk, without an, 
inward principle of life and mo- 
tion : or to be led and guided in 
those actions, but by the light 
of reason ; so neither can we be 
properly said to live and walk 
in the Spirit, or to be guided hy 
Him, if he imparts no inward 
light, to guide us in the ways of 
piety ; no inward motions, to 
excite us to walk in them ; no* 
inward strength or vital efficacy, 
for the performance of them.* 
Purvey. 

Anthony Furver, probably^ 
gave this quotation from Whit- 
by, because it agreed with hist 
own belief. Christians of Pur- 
ser's class will be pleased to sc$ 
here 



♦Sect, vi, 



( 59 ) 



Gal. v. 



flesh : and these are contrary,, the one to the other; 
so that ye cannot do the things that ye would. 18 But 
if ve be led by the Spirit, ye are not under the law. 
19 Now the works of the flesh are manifest, which are 
these ; adultery, fornication,, uncleanness, lascivious- 
ness, 20 idolatry*, witchcraft, hatred, variance, emula- 
tions, wrath, strife, seditions, heresies, 21 envyings, 
murders, drunkenness, reveilings*, and such like : of 
the which I tell you before, as I have also told you in 
time past, that they which do such things shall not 
inherit the kingdom of God. - But the fruit of the 



Gal. v. 20. Idolatry ,] with its 

impure attendant rites. Witch- 
craft : magical incantations with 
a murderous or malicious de- 
sign. The apostle does not as- 
scribe any effect to such rites, 
but condemns the usual iuten- 
tionof them. Hatred,, variance: 
settled enmity; sharp, though 
temporary contentions. Sedi- 
tions : divisions under different 
leaders. Heresies: the adopting 
of doctrines, and the forming of 
parties in maintenance of such 
doctrines, from secular views or 
contentious motives. Newcome. 

This last is a liberal defini- 
tion. The difficulty is, Who 
shall be the judge of the motive ? 

Gal. v. 21. Reveliings.~] The 
Greek work is aco/xot (komoi). 
Parkhurst says it means (that is, 
its singular, kwwoj), 1st Comus. 
This idol seems of Oriental ori- 



gin, and to be Chemosh, the abo- 
mination of the Moabites, and 
Anionics. See Jud. xi. 19, 24. 
St. Jerome tells us that in Nabo 
the idol Chemosh was worship- 
ped, which by another name- 
was called Baal-Phegor. This 
then was an idol of the ob- 
scene kiud — and no doubt his 
sacred rites, like those of Baal- 
Peor consisted in feasting and 
drunkenness, in impurity and 
obscenity of the grossest kind. 
Kence y.u/xos denotes, 2dly. Re- 
velling, lascivious feasting zvith 
songs and music. According to 
Hesy chins, xw/y.o< are lascivious 
and obscene ballads, drunken 
songs. So far Parkhurst: to 
which I w.ould add, that here 
we have the root of the word 
(and probably of the thing) 
Comedy, A. 



Gal, v; 



( 60 ) 



Sect. vr. 



spirit is love, joy, peace, long-suffering, gentleness; 
goodness, faith, 23 meekness, temperance : against 
such there is no law. 24 And they that are Christ's 
iiave crucified the flesh with the affections and lusts. 

25 If we live in the Spirit, let us also walk in the Spirit, 

26 Lei us not be desirous of vain glory, provoking one 
another, envying one another/' 

Gii. vi s " Brethren, if a man be overtaken in a fault, 
ye which are spiritual* restore such an one in the 
spirit of meekness; considering thyself*, lest thou 
also be tempted. 2 Bear ye one another's burdens, 
and so fulfil the law of Christ. 3 For if a man think 
himself to be something, when he is nothing, he de- 
ceived! himself. 4 But let every man prove his own 
work, and then shall he have rejoicing* in himself 
alone, and not in another. 5 For every man shall 
bear his own burden. 6 Let him that is taught in the 
word communicate unto him that teacheth, in all 
good things. 7 Be not deceived ; God is not mocked : 
for whatsoever a man soweth, that shall he also reap. 
8 For he that soweth to his flesh, shall of the flesh reap 



Gal. vi. 1. Ye which are 
sfizriiuaL] In the beginning of 

Christianity, when churches 
were first converted, they had 
for a time no settled church-go- 
Ternors ; but all their church- 
offices were performed by men 
who had spiritual gifts. Whitby. 
Ibid. Considering thyself. - ] 
This sudden transition, from the 
plural number to the singular, 
adds a great deal of beauty and 



force to the caution. It is as if 
the apostle had said, Let every 
particular person among you 
remember that he may also be 
in danger through his own frail-, 
ty; and by thus looking to him- 
self, he will be induced to carry 
it with greater tenderness to-, 
wards others. Doddridge; from 
Blackmail, Sac. Cl. 

Gal.vi.4. Rejoicing.] Boast* 
big, or glorying^ *&%%& A % 



Sect. vi. 



( 61 ) 



AL. V? 



corruption ; but he that soweth to the Spirit, shall of 
the Spirit reap life everlasting. 9 And let us not be 
weary in well-doing : for in due season we shall reap, 
if we faint not. 40 As we have therefore opportunity, 
let us do good unto all men, especially unto them 
who are of the household of faith/' 

' c " Ye see how large a letter I have written unto 
you with mine own hand." 

" 12 As many as desire to make a fair show in the 
flesh, they constrain you to be circumcised; only lest 
they should suffer persecution for the cross of Christ*. 



Gal. vi. 12. Only lest they 
should suffer persecution for the 
cross of Christ. ,] This seems to 
open the main secret spring of 
that zeal for' the Jewish cere- 
monies, in some that professed 
themselves Christians, which 
occasioned so much uneasiness 
in the apostolic churches. The 
persecuting edicts of the Jewish 
sanhedrim, the influence of which 
extended to remote synagogues, 
had induced many who secretly 
believed in Christ, to decline an 
open acknowledgment of him ; 
which yet our Lord had so ex- 
pressly required, that their con- 
sciences, during this scene of 
dissimulation, must be in great 
anxiety. But afterwards, when 
a scheme arose, of blending Ju- 
daism with Christianity, it may 
be supposed, this would abate 
the edge of persecution against 



those who fell in with it; and 
especially those who urged the 
Gentile converts to such com- 
plete proselytisra ; though it 
might sharpen it against other 
Christians. It is observed by 
Jerome, on this text, that Tibe- 
rius, and Caius Caesar made laws 
to authorize the Jews who were 
dispersed throughout the Ro- 
man empire, to follow the rites 
of their religion, and the cere- 
monies which had been trans- 
mitted to them by their fathers. 
To which he adds, that circum- 
cised Christians were, by the 
Pagans, looked upon as Jews ; 
while those who made profession 
of the gospel and were uncir* 
cumcised were violently perse-, 
cuted, both by the Jews and the 
Pagans: on which account some 
early teachers of the church, to 
be delivered from thQ fear of 



Gal. vi, 



( 02 ) 



Sect. 



vi, 



%3 For neither they' themselves who are circumcised 
keep the law ; but desire to have you circumcised, 
that they may glory in your flesh. t4 But God. for- 
bid* that I should glory, save in the cross of our Lord 
Jesus Christ, by whom the world is crucified unto 
me, and I unto the world. 15 For in Christ Jesus nei- 
ther circumcision availeth any thing, nor uncircum- 
cision, but. a new creature. 16 And as many as walk 
according to this rule, peace be on them, and mercy, 
and upon the Israel of God." 

" *? From henceforth let no man trouble me : for I. 
bear in my body the marks* of the* Lord Jesus." 

" iS Brethren, the grace of our Lord Jesus Christ te 
with your spirit. Amen." 



SECTION VII. 

Travels in Greece; and Epistles to the Thessalonians. 

WE left the apostle at Berea, whither, however 
honourable his reception had been at first, envy soon 
pursued him : for (Acts xvii.) " 13 When the Jews of 



persecution, submitted to be cir- 
cumcised themselves, and re- 
commended it to their disciples. 
Doddridge; who seems, of these 
two expositions, to prefer the 
former. 

Gal. vi. 14. Godforbid.~] See 
note on ch. ii. 17. A. 

Gal. vi. 17. Marks:'] mean- 
ing probably the marks left in 



consequence of the wounds, he 
had received by stripes, stoning, 
&c. on account of his testimony 
for Christ. 

Doddridge supposes that here 
is an allusion to those marks, 
by which the votaries of par- 
ticular heathen deities were dis- 
tinguished, A, 



Sect. 



vii. 



( 



) 



Ac 



TS XVlt. 



Thessalonica had knowledge that the word of God 
was preached of Paul at Berea, they came thither 
also, and stirred up the people. 14 And then imme- 
diately the brethren sent away Paul, to go as it w T ere 
to the sea : but Silas and Timotheus abode there still. 
15 And they that conducted Paul brought him unto 
Athens*: and receiving a commandment unto Silas 
and Timotheus for to come to him with all speed, 
they departed. " 

iS 16 Now, while Paul waited for them at Athens, his 
spirit was stirred* in him, when he saw the city wholly 
given to idolatry *. 17 Therefore disputed he in the 



Acts xvii. 15. J/hens.~\ This 
city, situated on the north-cast 
side of the Saronic gulf, had 
been the capital of one of the 
most famous, and most power- 
ful states <sf ancient Greece. It 
was then subject to the Ro- 
mans ; but in arts, science, elo- 
quence, and learning, it was the 
mistress of its conquerors. It 
would naturally be infected with 
the pride of fancied intellectual 
superiority; and not forward to 
believe it could learn any thing 
from a stranger. It was once 
famous for its fleets, and a- 
bounded with distant colonies. 
Some of the greatest generals, 
philosophers, and statesmen 
were among its citizens. It was 
in Paul's days, the resort of the 
learned, and the school of such 
as wished to become so. It 



was profusely ornamented with 
groves, temples, porticos, and 
other appendages to an opulent 
city. It was also eminent for 
the superstition of the heathen 
world ; and the religious rites of 
paganism are thought to have 
been no where more assiduously 
observed, than at Athens, 

Acts xvii. 1G. Stirred,^ Gr, 
sharpened, ^sstx^u^vvsra. A. 

Ibid. Wholly given to idol- 
atry.'] Or, full oj idols ; that 
is, images; for so many images 
could not be seen elsewhere; 
Pairs an i as saying that they did 
worship the gods more than, 
others; and Strabo, that they 
were hospitable to the gods : for 
they received many strange gods. 
Whitby. 

The prevalence of such a va- 
riety of senseless superstitions. 



Acts xvii. 



( 64 ) 



Sect. 



vir. 



synagogue with the Jews,, and with the devout per- 
sons, and in the market daily with them that met with 
him. * 8 Then certain philosophers of the Epicureans*, 
and of the Stoics*/ encountered him : and some said, 
* What will this babbler say ?' Other some, e He seem- 
c eth to be a setter forth of strange gods* :' because 



in this most learned and polite 
city, gives us a most lively and 
affecting idea of the need we 
have, in the most improved state 
of human reason, of being taught 
by a divine revelation. May the 
admirers of Grecian wisdom se- 
riously consider it; and they 
will find in almost every one of 
their classics an advocate for 
the gospel. Doddridge. 

, Acts xvii. 18. Epicureans. 
Stoics.~\ These were famous 
philosophical sects among the 
Greeks. The former denied a 
providence, and a future state, 
and maintained that pleasure 
was the chief good. The latter 
were fatalists, and held that vir- 
tue was the only good, that all 
vices were equal, that pain was 
no evil, &c. Newcome. 

One sect was named from 
Epicurus, the founder; the Stoics 
from a porch in Athens, which 
they frequented : s"oa> stoa, in 
Greek signifying a porch, por- 
tico, or colonnade. 

But if wc may believe Seneca's 
testimony of him (Epicurus), he 
was a man. of great temperance 



and continency. But his plac- 
ing the summum bonum in plea- 
sure, to wit, in the pleasure of 
a virtuous mind, his meaning 
therein, being not rightly taken, 
was perverted. Ellicood, Sac, 
Hist, in loc. 

Ibid. Of strange gods. ,] More 
properly, Of strange demons, 
oatlAQinm. Demons according to 
the ancients, were a sort of 
middle race of beings, between/ 
their deities and men. They 
were supposed to have power to 
extend either an adverse, or a 
propitious influence, over mor- 
tals, and were accordingly wor- 
shipped. In many instances they 
were considered to be the souls 
of deceased men. 

Ibid. A setter forth of strange 
gods.] By the law of Athens, 
no foreign god was to be ad- 
mitted, till approved and licen- 
sed by the Areopagus. The 
severest laws w 7 ere enacted at 
Athens, and every citizen com- 
manded, upon pain of death, to 
worship the gods and heroes, as 
the laws of the city required. 
Burder, 49S. 



Sect. vii. 



( 65 ) 



Acts xvii. 



he preached unto them Jesus, and the resurrection. 
19 And they took him, and brought him unto Areo- 
pagus*, saying, ' May we know what this new doc- 
' trine, whereof thou speakest, is? 20 For thou bringest 
c certain strange things to our ears: we would know 
' therefore what these things mean' ( 21 for all the 
Athenians and strangers which were there spent their 
time in nothing else, but either to tell, or to hear 
some new thing*). 22 Then Paul stood in the midst 



An idiot is reported to have 
been executed for killing a sa- 
cred sparrow ; and a child, for 
picking up a piece of gold, 
which had fallen from the crown 
of an image. 

Acts xvii. 19. Areopagus.] 
This was the highest court of 
justice at Athens. Our trans- 
lators suppose the word to be 
derived from the hill of Mars, 
on which this court was held : 
the Greek name of this fabulous 
god being 3 A^,s, Ares (in two 
syllables, Arees). According to 
Pausanias, it was named from 
\Af/tf, a Thessalian, who was the 
first judge. The members of it 
•were called Areopagites. Nezs- 
come, not verbatim. 

This court was of high anti- 
quity,' instituted before the time 
of Solon [who flourished about 
the year 594 before Christ]. 
Foreign states frequently re- 
ferred [causes] to its decision. 



It sat in the open air. Burdcr 9 
1319, abridged. A. 

Acts xvii. 2U Some nezo 
thing.'] In the first Philippic of 
Demosthenes, he mentions this 
propensity of the Athenians, 
and rallies them with the inquiry 
whether they wanted to be saun- 
tering about the market-place, 
and asking, Is there any nezes ? 
The following taunt may be 
found in the fourth Philippic of 
the same author, ' You are Yery 
busy truly, while you sit to hear 
whether any thing new is re- 
ported.' Also, in his answer to 
the letter of Philip, he says, 
6 But We, for the truth shall be 
told, sit here doing nothing, al- 
ways delaying, and conjectu- 
ring, and inquiring in the mar- 
ket-place whether any thing 
new is stirring.' 

The ancient Agora of the 
Greeks, or the Forum of the 
Romans, was the place of gene- 



Acts xvir. 



( 66 ) 



Sect. vii. 



of Mars-hill, and said, ' Ye men of Athens, I perceive 
* that in all things ye are too superstitious*: 23 for as 
c I passed by, and beheld your devotions, I found an 
e altar with this inscription, To the unknown God*. 



ral public concourse, where not 
only commodities were sold, but 
judicial business transacted. The 
provincial market-places of Eng- 
land resemble it more than those 
of the metropolis, and other 
great cities. A. 

Acts xv ii. 22. Too super- 
stitious.] Lardner inclines to 
the more civil meaning of the 
word here translated, too super- 
stitious; and would rather have 
it, much disposed to religion. 
This seems better to suit the 
context. Cred. B. 1. c. 8. §. 7. 
Newcome puts in the margin, 
too prone to the worship of de- 
mons. I prefer Lardner, be- 
cause Paul shows the unknown 
God not to be a demon, but the 
creator of all things. It is likely 
that Paul would open his speech 
in the least offensive manner. 

Acts xvii. 23. To the un- 
known God."] Where a calamity 
was supposed to be averted by 
sacrifice to the unknown god by 
whom it was inflicted, an altar 
was raised to that unknown god. 
Newcome. On this subject the 
following particulars are col- 
lected by Burder. From the 
express testimony, says he ; of 



Lucian, we learn that there was 
such an inscription at Athens. 
Whence it arose, or to what It 
particularly referred, is difficult 
to say. Witsius (Melet. p. 85.), 
with Heinsius (in loc), under- 
stands it of Jehovah, whose 
name not being pronounced by 
the Jews themselves, might give 
occasion to this appellation. Dr. 
Wellwood (preface to the ban- 
quet of Xenophon) supposes that 
Socrates raised this altar, to ex- 
press his devotion to the one 
living and true God, of whom 
the Athenians had no notion; 
and whose incomprehensible be~ 
ing he insinuated, by this in- 
scription, to be far above the 
reach of their understanding, or 
his own. Hammond gives ano- 
ther explanation of the circum- 
stance, which has appeared sa- 
tisfactory to the learned. Dio- 
genes Laertius, in his life of 
Epimenides, assures us that in 
the time of that philosopher (a- 
bout six hundred years before 
Christ), there was a terrible pes- 
tilence at Athens : in order to 
avert which, when none of the 
deities to whom they sacrificed, 
appeared willing or able to help 



Sect. 



vii. 



( 07 ) 



Acts xvii, 



' Whom therefore ye ignorantly worships him declare 
' I unto you. 24 God that made the world and all 
' things therein, seeing that he is Lord of heaven and 
< earth, dwelleth not in temples made with hands; 
f 25 neither is worshipped with men's hands, as though 
e he needed any thing, seeing he giveih to all life, 
' and breath, and all things ; 26 and hath made of one 
1 blood all nations of men for to dwell on all the face 
c of the earth, and hath determined the times before 
' appointed, and the bounds of their habitation ; 
1 27 that they should seek the Lord, if haply they 
* might feel after him, and find him*, though he be 
s not far from every one of us : 28 for in him we live., 
' and move, and have our being ; as certain also of 
( your own poets have said, ' For we are also his ofF- 
V spring*.' 29 Forasmuch then as we are the offspring 



them, Epimenides advised them 
to bring some sheep into the 
Areopagus, and, letting them 
loose from thence, to follow them 
till they lay down ; and then to 
sacrifice to the god near whose 
temple or altar they then were. 
Now it seems probable that 
Athens not being then so full of 
these monuments of superstition 
as afterwards, these sheep lay 
down in places where none of 
them were near ; and so occa- 
sioned the rearing of what the 
historian calls Anonymous al- 
tars ; or altars each of which had 
the inscription, 'Ayvurw ©£«, To 
the unknown god ; meaning 
thereby the deity who had sent 

E 



the plague, whoever he were; 
one of which altars, however it 
might have been repaired, re- 
mained to St. Paul's time, and 
long after. Bnrder. 4S6. 

Acts xvii. 27. Feel after him, 
and find him.] Purver quotes' 
the following note of our Eng- 
lish translators at Geneva, in 
the time of Queen Mary. •* Men. 
grope in darkness, till Christ, 
the true light, shine in their 
hearts.' 

Acts xvii. "28. For we are his 
offspring. ] Said to be a line of 
Aratus, a poet of Cilicia, Paul's 
own country. Doddridge turns 
it i For ice hi$ offspring are J 
imitating the original, T^y "fxeu 



Acts xvii. 



( 68 ) 



Sect. vii. 



c of God, we ought not to think that the Godhead is 
6 like unto gold, or silver, or stone, graven by art and 

* man's device. 30 And the times of this ignorance 
6 God winked at ; but now commandeth all men every 

* where to repent : 31 because he hath appointed a 
1 day, in the which he will judge the world in righ- 
e teotisness by that man whom he hath ordained : 
' whereof he hath given assurance unto all men, in 
f that he hath raised him from the dead.' 32 And 
when they heard of the resurrection of the dead, 
some mocked : and others said, ' We will hear thee 
£ again of this matter J 33 So Paul departed from 
among them. 34 Howbeit certain men -clave unto 
him, and believed : among the which was Dionysius 
the Areopagite, and a woman named Bamaris, and 
others with them." 

chap.. xviii. ce After these things Paul departed 
from Athens, and came to Corinth*; 2 and found a 
certain Jew named Aquila, born in Pontus*, lately 
come from Italy, with his wife Priscilla (because that 
Claudius* had commanded all Jews to depart from 



ysv©" l<7i*w. He supposes Paul 
might also have read them in the 
famous hymn of Clean thes, who 
had lived at Athens ; but the re- 
ference is more literal to Aratus. 
Doddridge takes occasion to 
praise the hymn of Cleanthcs, as 
one of the finest pieces of natural" 
religion in the world. It is to be 
found, with a Latin translation, 
in Cudworth'tf Intellectual Sys- 
tem, fol. 432,433. 

Acts xviii. 1. Corinth.] For 



some account of this famous 
city, seethe introduction to the 
first epistle to the Corinthians 
in §. 9. It was situated not very- 
distant from Athens by water. 

Acts xviii. 2. PontuSy"] a pro- 
vince of Asia Minor lying an the 
Euxine or Black Sea. It ap- 
pears ttiat Jews were settled 
there; not only from its being 
the country of Aquila, but from 
the salutation of Peter's first 
epistle. It was famous far poi- 



Sect. vii. 



( 69 ) 



-CTS XVIII. 



Rome) : and came unto them, 3 and because he was 
of the same craft*, he abode with them,, and wrought: 
for by their occupation they were tent-makers. 4 And 
he reasoned in the synagogue every sabbath, and 
persuaded the Jews and the Greeks. 5 And when Silas 
and Timotheus were come from Macedonia*, Paul 
Was pressed in the spirit*, and testified to the Jews that 
Jesus was Christ. 6 And when they opposed them- 
selves, and blasphemed, he shook his raiment, and 
said unto them, c Your blood be upon your own 
' heads ; I am clean : from henceforth I will go unto 
' the Gentiles.' 7 And he departed thence, and en- 
tered into a certain marts house, named Justus*, one 



sonous herbs ; but as this is the 
account of poets, it may be 
doubted. 

Ibid. Claudius, ~] the Roman 
emperor succeeding Caligula, 
and before Nero. The expulsion 
mentioned is supposed to have 
been in the year Fifty-one. Paul 
probably arrived at Corinth 
early in the following year. 

Acts xviii. 3. Of the same 
craft.'] It was a received cus- 
tom among the Jews, for every 
man, of what rank or quality 
soever, to learn some trade. One 
of their proverbial expressions 
is, ' Whoever teaches not his 
son a trade, teaches him to be a 
thief.' In those hot countries 
iv here tents were used, not only 
by soldiers, but by travellers, a 
tent-maker was no mean or un- 



profitable employment. Harder. 
4V7. 

Acts xviii. 5. From Mace- 
donia:'] where, namely at Berea, 
they had been left. ch. xvii. 14. 

Ibid. In the Spirit.] Some 
manuscripts (among which are 
the Alexandrine, and one in the 
Bodleian library,) have rw Xoy&>, 
with the Word) instead of r« 
vjkvij.xtij in the Spirit. This seems 
not an inapt phrase. But may 
not the more common reading be 
translated, &?/, or, with the Spirit. 
Griesbach puts, ru Koyco (with 
the Ward) in his text; and places 
the other in the margin. A. 

Acts xviii. 7. Justus.] Here, 
the opposition to ver. 4. shows 
that Justus had become a wor- 
shipper of God, from among the 
Gentiles. We also learn by this 



Acts xviii. 



( 70 ) 



Sect. Tit, 



that worshipped God, whose house joined hard to the 
synagogue. 8 And Crispus, the chief ruler of the sy- 
nagogue, believed on the Lord with all his house; 
and many of the Corinthians, hearing, believed, and 
were baptized/' 

" 9 Then spake the Lord to Paul in the night by a 
vision, c Be not afraid, but speak, and hold not thy 
8 peace : 10 for I am with thee, and no man shall set 
c on thee to hurt thee; for I have much people in 
e this city/ " And he continued there a year and six 
months, teaching the word of God among them." 



It is generally allowed by learned men tjiat the 
two epistles to the Thessaloniansf were written du- 
ring the time the apostle resided at Corinth. His re- 
sidence at Thessalonica had been short J ; as also had 
been his stay at Berea and Athens. In reflecting 
therefore at Corinth on the state of his converts in 
Thessalonica ; who had been, while he was at Athens, 
so much the objects of his solicitude, that he sent 
Timothy back to visit them ; it is natural to suppose 
that he might find himself engaged in mind to visit 
them also by letters. Here therefore may be read 
with perspicuity and advantage the two epistles to 



passage, that, by Greeks in 
ver. 4, we are not to understand 
Gentiles, but Grascising Jews. 
New come, 

+ Thessaloniansf Markland 
observes that the word should 
rather be, Thessalonicians. 

+ His residence at Thessa- 
lonica had been short.^ Mack- 



night however supposes it to 
have been of considerable du- 
ration • because Paul was there 
long enough to have received 
twice a supply from Philippi. 
See Phil. iv. 16. But two gra- 
tuities might have been sent in 
no very long time from a city of 
the same province to its capital. 



Sect. vir. ( 71 ) 

the Thessalonians; which are generally supposed to 
have been sent at no great distance of time from 
each other. It has been observed (note on Acts xvii. 
1.) that Thessalonica was a great city of Macedonia, 
and esteemed the capital of the country. It was a 
seaport, and the residence of the Roman proconsul. 
It still exists under the name of Salonichi, 



The First Epistle of Paid, the Apostle, to the 
Thessalonians. 

" PAUL, and Silvanus*, and Timotheus, unto the 
church of the Thessalonians which is in God the Father 
and in the Lord Jesus Christ : Grace be unto you, and 
peace, from God our Father, and the Lord Jesus Christ. 
* We give thanks to God always for you all, making 
mention of you in our prayers; 3 remembering with- 
out ceasing your work of faith, and labour of love, 
and patience of hope in our Lord Jesus Christ, in the 
sight of God and our Father : 4 knowing, brethren 
beloved, your election of God." 

" 5 For our gospel came not unto you in word 
only, but also in power, and in the Holy Ghost, and 
in much assurance ; as ye know what manner of men 
we were among you for your sake. 6 And ye became 
followers of us, and of the Lord, having received the 
word in much affliction, with joy of the Holy Ghost : 
7 so that ye were ensamples to all that believe in 
Macedonia and Achaia. 8 For from you sounded out 
the word of the Lord, not only in Macedonia and 

1 Thess, i. I. Silvanus, or Silas, 



1 Thess. i, 



( 



) 



Sect. vii. 



Achaia* ; but also in every place your faith to God- 
ward is spread abroad ; so that we need not to speak 
any thing. 9 For they themselves show* of us, what 
manner of entering in we had unto you, and how ye 
turned to God from idols*, to serve the living and 



1 Thess. i. 8. Macedonia and 
AchaiaJ] The Roman general 
Metellus, having conquered An- 
driscus and Alexander, sons of 
Perseus, the last king of Mace- 
donia, reduced the countries for- 
merly possessed by the Mace- 
donian kings into a Horn an pro- 
vince-; which was governed by a 
proconsul or prafeior sent from 
Home, whose usual residence 
Vas at Thessalonica. Not long 
after this, the consul Mummius, 
having defeated the Achseans, 
and destroyed Corinth, he, with 
the commissioners sent from 
Rome to regulate the affairs of 
Greece, abolished the assemblies 
held by the Achaeans, Boeotians, 
Phocians, and the rest; and re- 
duced Greece into a Roman pro- 
vince called Achate; because at 
the taking of Corinth, the Aehse- 
ans were the most powerful peo- 
ple of Greece. Thus the whole 
of the countries possessed by 
the Greek nations in Europe 
were distributed into two great 
divisions, called Macedonia and 
Achaia. Macknight. 

1 Thess. i. 9, Show.'] Rather 
declare : uirpcfy&AovT-iv. A. 



Ibid. Ye turned— from idols,, 
<Sfc] A seeming discrepancy. 
This text contains an assertion 
that, by means of St. Paul's mi- 
nistry at Thessaionica, many 
idolatrous Gentiles had been 
brought over to Christianity. 
Yet the history, in describing 
the effects of that ministry, only 
says (Acts xvii. 4.) that " some 
of the Jews believed, and of the 
devout Greeks, a great multi- 
tude, and of the chief women, 
not a few." The devout Greeks 
were those who already wor- 
shipped the one true God; and 
therefore could not be said, by 
embracing Christianity u to be 
turned to God from idols." This 
is the difficulty. The answer 
may be assisted by the following 
observations. The Alexandrian 
and Cambridge manuscripts read, 

for TVV TE <rs£o[Aevc>jv 'EA/\»5VWV 710 av 

rrrAv>9os [of the devout Greeks a 
great multitude], rav a-s^o^svuv' 
v.xi 'E\/\yivuv ttoav tiXvjQos [of the 
devout, and of Greeks, a great 
multitude]. In which reading 
they are also confirmed by the 
vulgate Latin. And this read- 
ing is, in my opinion, strongly 



Sect, vii 



( 



) 



1 Thess. i. 



true God ; 10 and to -wait for his Son from heaven, 
whom he raised from the dead, ccen Jesus, which de- 
livered us from the wrath to come." 

chap. ii. cc For yourselves, brethren, know our en- 
trance in unto you, that it was not in vain : 2 but 
even after that we had suffered before, and were 
shamefully entreated*, as ye know, at Philippi, we 
were bold in our God to speak unto you the gospel 
of God with much contention*. 3 For our exhorta- 
tion* was not of deceit, nor of uncleanness, nor in 



supported by the considerations, 
first that o\ crtGapevoi alone, i. e. 
v, ithout 'EXtovss, is used in this 
sense, in this chapter [Actsxvli]. 
Paul being come to Athens, S«As- 
ysro |s rv? a-vjxyujyn rots 'la^xtois v.a.i 
rots azto^zvois [disputed in the sy- 
nagogue with the Jews, and with 
the devout persons] : secondly, 
that o-e£Vsvo/ and 'EXAvjves no where 
come together. The expression 
is redundant. Thirdly, that the 
■A.XI [and] is more likely to have 
been left out ineuria manus [by 
a slip of the hand] than to have 
been put in. Or, after all, if we 
be not allowed to change the 
present reading, which is un- 
doubtedly retaiu ed by a great 
plurality of copies, may not the 
passage in the history be con- 
sidered as describing only the 
effects of St, Paul's discourses 
during the three sabbath-days in 
which he preached in the syna- 



gogue; and may it not be true 
that his application to the Gen- 
tiles at large, and his success 
among them was posterior to 
this? Pa%, Hor. Paul. 309. 

1 Thess. ii. 2. Shamefully en- 
treated.'] See Acts xvi. 19. 8zc. 

Ibid. With much contention.] 
'Ev ttoAAw uyvvi. May not this 
mean, With contending perse- 
verance? But if it relate to the 
opposition at Thessalonica, see 
Acts xvii. 5 to 10, 

1 Thess. ii. 3. Exhortation.'] 
I would submit whether conso- 
lation , that other sense of the 
Gr. word tso^gcoC^nms^ do not 
accord rather better with the 
context. See verses 4. 5. 7. 8. 
So also, the corresponding verb 
iiryer. 11 ; notwithstanding there 
is there another word of like im- 
port: for the apostle here seems 
replete with tenderness. See 
verses 7 and 8. In chap. iii. 2. 



I Thess. ii, ( 74 ) Sect. vu. 

guile : 4 but as we were allowed of God to be put in 
trust with the gospel, even so we speak ; not as 
pleasing men, but God, which trieth our hearts. 5 For 
neither at any time used we nattering words, as ye 
know, nor a cloak of covetousness ; God is witness: 
6 nor of men sought we glory, neither of you, nor 
t/et of others, when we might have been burdensome, 
as the apostles of Christ. 7 * But we were gentle 
among you, even as a nurse cherisheth her children : 
8 so being affectionately desirous of you, we were 
"Willing to have imparted unto you, not the gospel of 
God only, but also our own souls, because ye were 
clear unto us. 9 For ye remember, brethren, our 
labour and travail : for labouring night and day, be- 
cause we would not be chargeable unto any of you, 
we preached unto you the gospel of God. 10 Ye are 
witnesses, and God also, how holily, and justly, and 
iinhlainahly, we behaved ourselves among you that 
believe : " as ye know how we exhorted and com- 
forted and charged every one of you, as a father doth 
bis children, 12 that ye would walk worthy of God, 
who hath called you unto his kingdom and glory/' 
cc i3 Yor this cause also thank we God without ceas- 

the translators do render it com- you, and implored you to walk, 

fort. I offer a new version of Sfc. A. 

verse 11, 1?.. of the present: 1 Thess. ii. 7. 8. Griesbach 

KxQxTrsgoldatTscjs svac ekxtov 1/ji.cvv, and some others point thus. 

ok 'csxtvip tsmx sxvrs, mxe jcxxXuvtis " We were gentle among you. 

vfAais/xau iBagoifAvSiiiAwoij.KXi {Axgrv- Even as [but in this case it is 

pdiA.'-voiy us to zjEpntxryxrui v[xxs^ better to say singly, As~\ a nurse 

x r K, cherisheth her children, so, be- 

As ye know that us a father ^ ing affectionately desirous q£ 

his own children., so ice comfort- you, &c." Ncwcome, 
ed and encouraged every one of 



Sect. vii. 



( 



,- j 



) 



1 TlIESS. II. 



ing, because, when ye received the word of God 
which ye heard of us, ye received it not as the word 
of men, but as it is in truth, the word of God, which 
effectually worketh also in you that believe. 14 For 
ye, brethren, became followers of the churches of 
God which in Judea are in Christ Jesus: for ve also 
have suffered like things of your own countrymen*, 
even as they have of the Jews : 15 who both killed the 
Lord Jesus, and their own prophets, and have perse- 
cuted us; and they please not God, and are contrary 
to all men* : 15 forbidding us to speak to the Gentiles, 



1 Thcss. ii. 14. Of your own 
countrymen.] These at first 
sight ma v seem to mean the tur- 
bulent Jews at Thessalontca; 
but hear Paley : 

To a reader of the Acts it 
might seem at first sight that the 
persecutions which the preach- 
ers and converts of Christianity 
underwent, were suffered at the 
hands of their old adversaries 
the Jews. But if we attend care- 
fully to the accounts there de- 
livered, we shall observe that, 
though the opposition made to 
the gospel usually originated 
from the enmity of the Jews, 
yet in almost all places the Jews 
went about to accomplish their 
purpose, by stirring up the Gen- 
tile inhabitants against their 
converted countrymen. Hor. 
Paul. 304, where he cites Acts 
ivii. 5. 13. xiv, 2. 



It may however be observed 
that the Greek word, <rvp$v\truv 
translated countrymen^ means 
literally people of the same 
tribe. A. 

1 Thess. ii. 15. And are con- 
trary to all men.'] The hatred 
which the Jews bore to all the 
heathen, without exception, was 
taken notice of by Tacitus and 
Juvenal, and even by Josephus. 
This hatred was directly con- 
trary to the law of Moses, which, 
in the strongest terms recom- 
mended humanity to strangers. 
In the more early times, the 
Jews did not entertain that ex- 
treme aversion for the heathens, 
for which their posterity after- 
wards were so remarkable. But, 
by their intercourse with their 
heathen neighbours, having oft- 
en declined to idolatry, and 
having beeu severely punished 



1 Ihess. ir. 



( 70 ) 



Sect. vii. 

XT*' 



that they might be saved, to fill up their sins alway 
for the wrath is come upon them to the uttermost." 

Ci ir But we, brethren, being taken from you for a 
short time in presence, not in hearty endeavoured the 
more abundantly to see your face with great desire. 
*® Wherefore we would have come unto you, even I 
■Fan I, once and again ; but Satan hindered us. ig For 
what is our hope, or joy, or crown of rejoicing ? Are 
not even ye in the presence of our Lord Jesus 
Christ at his coming ? 2C For ye are our glory and joy, 
(ch. in.) Wherefore when we could no longer for- 
bear, we thought it good to be left at Athens alone*; 



for it, they began on their re- 
turn from the Babylonish cap- 
tivity to conceive an aversion to 
the heathens ; which was in- 
creased by the persecutions 
which the Greek princes, Alex- 
ander's successors, carried on 
against them, for the purpose of 
abolishing their law, and intro- 
ducing idolatry into Judca : fan- 
cying perhaps, that uniformity 
in religion among their subjects, 
was necessary to the support of 
their government. From that 
time the Jews, looking upon ail 
the heathen without exception 
as their enemies, obstinately re- 
fused to do them the smallest 
office of humanity; and disco- 
vered such a rooted malevolence 
to them, that they were hated 
and despised by the heathens in 
their turn. The apostle there- 



fore in this passage, gave the 
true character of the Jews in 
later times. Macknight. 

1 Thess. ii. 16. To Jill up 
their sins alway.~\ The w>rd 
their would seem to refer to the 
Gentiles ; but it refers to the 
Jews in ver. 14. Symonds. 

1 Thess. iii. 1. At Athens a- 
lone.~\ It appears from Acts 
xvii. 14. that Silas and Timothy 
staid at Berea after Paul's de- 
parture for Athens ; that Paul's 
conductors, ver. 15, received his 
orders to send them to him at 
Athens u with all speed" ; that 
having received these orders, 
" they departed". Thus was 
Paul u left at Athens alone." 
It should seem also that he re- 
mained there alone, at least 
without Silas and Timothy : for 
though he is said ? ver. 16, t« 



Sect. vii. 



c 



it 



) 



1 Thess, iii» 



1 and sent Timotheus*, our brother, and minister of 
God, and our fellow-labourer* in the gospel of Christ, 
to establish you, and to comfort you concerning your 
faith: 3 that no man should be moved by these af- 
flictions : for yourselves know that we are appointed 
thereunto*. 4 For verily, when we were with you, 
we told you before, that we should suffer tribulation; 
even as it came to pass, and ye know*. 5 For this 
cause, when I could no longer forbear, I sent to know 
your faith, lest by some means the tempter have 
tempted you, and our labour be in vain. 6 But now, 
when Timotheus came from you unto us, and brought 
us irood tidings of vour faith and charity*, and that 



have u waited" for them there, 
they are not said to have arrived 
before his departure from Athens 
mentioned at ch. xviii. 1, Now 
they are said to have joined him 
at Corinth, and to have come 
thither from Macedonia, of 
which country Berea was one 
of the towns ; but Athens was, 
I think comprehended in the 
district called Achaia. A. 

1 Thess. iii. 2. Fellozc-Ia- 
bourer.~\ Acts xvii. 14. Timothy 
is said to have remained with 
Silas at Berea, after Paul's de- 
parture. He had probably been 
with the apostle at Thessalonica, 
and had assisted him in convert- 
ing the Thessaloniaus ; which I 
think is insinuated in the ex- 
pression, "Our fellow-labourer 
in the gospel." fflacli/tfgfci'. 



Ibid. Sent Timotheus.'] li 
appears from the text just re- 
ferred to, that Timothy had staid 
at Berea. During his stay then-, 
bably by Paul's direction, he 
might visit again the neighbour- 
ing city of Thessalonica. I ana 
also inclined to think the Be- 
reans might be included in this 
t i tie to the Thessaloniaus. 

1 Thess, iii. 3. We are ap- 
pointed the re unto.] The Greek 
words seem to admit of a better. 
and at the same time a more Ii~ 
tcra,l rendering. 2& rsro xkj&e&Sj 
zee lie open to such things. 

I Thes. iii. 4. As ye knos:J\ 
See Acts xvii. 5. 

1 Thess. iii. 6. Charity.'] Ra- 
ther lave. . See i Cor. xiiL A. 



1 Thess. hi. ( 73 ) Sect. vn. 

ye have good remembrance of us always,, desiring, 
greatly to see us, as we also to see you : 7 therefore, 
brethren, we were comforted over you, in all our af- 
fliction and distress, by your faith : 8 for now we live, 
if ye stand fast in the Lord. 9 For what thanks can 
we render to God again for you, for all the joy 
wherewith we joy for your sakes before our God; 
40 night and day praying exceedingly, that we might 
see your face, and might perfect that which is lack- 
ing in your faith ? 1J Now God himself and our Fa- 
ther, and our Lord Jesus Christ, direct our way unto 
you. 12 And the Lord make you to increase and 
abound in love one toward another, and toward all 
men, even as we do toward you : 13 to the end he may 
stablish your hearts unblamable in holiness before 
God, even our Father, at the coming of our Lord 
Jesus Christ with all his saints/' 

ch. iv. " Furthermore then, we beseech you, breth- 
ren, and exhort you by the Lord Jesus, that as ye 
have received of us how ye ought to walk and to 
please God, so ye would abound more and more. 

2 For ye know what commandments we gave you, by 
the Lord Jesus. 3 For this is the will of God, even 
your sanctification, that ye should abstain from for- 
nication : 4 that every one of you should know how 
to possess his vessel in sanctification and honour ; 
5 not in the lust of concupiscence, even as the Gen- 
tiles, which know not God : 6 that no man go beyond 
and defraud his brother in any matter*: because that 

1 Thess. iv. 6. Defraud his ter, or, this matter, that is, the 
brother in any matter.} The lust of concupiscence : for adul- 
Gr. is ru vgaypotTi} in the, mat* tery is a fraud on the lawful 



Sect. vii. 



f 79 ) 



1 Til ESS. IV, 



the Lord is the avenger of all such, as we also have 
forewarned you and testified. 7 For God hath not 
called us unto uncleanness, but unto holiness. 8 He 
therefore that despiseth, despiseth not man, but God, 
who hath also given unto us his Holy Spirit. 9 But 
as touching brotherly love, ye need not that I write 
unto you : for ye yourselves are taught of God to 
love one another. to And indeed ye do it toward all 
the brethren which are in all Macedonia: but we 
beseech you, brethren, that ye increase more and 
more ; " and that ye study* to be quiet, and do your 
own business, and to work with your own hands, as 
we commanded you ; 12 that ye may walk honestly 
toward them that are without, and that ye may have 
lack of nothing." 

" 13 But I would not have you to be ignorant, breth- 
ren, concerning them which are asleep, that ye sor-* 
row not, even as others which have no hope. * 4 For 
if we believe that Jesus died and rose again, even so 
them also which sleep in Jesus will God bring with 
him. 15 For this we say unto you by the word of the 
Lord, that we which are alive and remain unto the 
coming of the Lord, shall not prevent* them which 
are asleep*. 16 For the Lord himself shall descend 



partner of the bed. Wakefield 
(Sylv.Crit. § 41) and Bp. Wilson 
(in ioe.) agree on this interpre- 
tation : which the context de- 
mands. 

1 Thc-s. iv. 1 1 . That ye stu- 
dy.'] The Gr. word. (piKori^ia^oti, 
literally means, to be ambitious, 
to study it as an honour ; so that 



the version seems to impJy, and 
might not improperly be 9 thai 
ye study for your reputation*® 
sake ; Christianity inspiring in- 
dustry, A. 

1 Thess. iv. 15. Prevent* 
Asleep. ~\ Prevent here signifies 
to come before (prce venio)* 
Asleep means deceased* 



1 Thess. IV. 



(30 ) 



Sect, vil 



from heaven with a shout, with the voice of the arch- 
angel., and with the trump of God* : and the dead in 
Christ shall rise first : 17 then we which are alive and 
remain* shall be caught up together with them in 
the clouds, to meet the Lord in the air: and so shall 
we ever be with the Lord. 18 Wherefore comfort oue 
another with these words." 

ch. v. " But of the times and the seasons, brethren, 
ye have no need that I write unto you. 2 For your- 
selves know perfectly that the day of the Lord so 
cometh as a thief in the night. 3 For when they shall 
say, Peace and safety; then sudden destruction co- 
meth upon them, as travail upon a woman with child ; 
and they shall not escape. 4 But ye, brethren, are 
not in darkness, that that day should overtake you as 
a thief. 5 Ye are all the children of light, and the 
children of the day : we are not of the night, nor of 
darkness. 6 Therefore let us not sleep as do others; 



1 Thess. iv. 16. Trump of 
God.] Pious, and lit to be re- 
garded is the note of Theodoret, 
That if the loud sound of the 
trumpet, when the law was given 
from Mount Sinai was so dread- 
ful to the Jews that they said to 
Moses, "Let not the Lord speak 
to us, lest we die;" how terrible 
must be the sound of this trum- 
pet, which calls all men to the 
final judgment ! Whitby. 

1 Thess. iv. 17. We which 
remain.] 'Tis well observed by 
the Greek scholiasts that the 
apostle speaks these words not 



of himself, but of the Christians 
that were to remain alive at the 
day of judgment. So Chrysos- 
tom, Theodoret, Oecumenius, 
and Theophylact. Whitbij. 

If this explanation fail to sa- 
tisfy any ; and should any still 
say that an inspired apostie ex- 
pected the last day to be near at 
hand; let such remember the 
words of our Lord, " But of 
that day and hour know eth no 
man, no, not the angels of 
heaven, but my Father only." 
Matt. xxiv. 36". See also Mark 
xiii. 32. A. 



Sect. vii. ( 81 ) 1 Thess. v. 

but let us watch and be sober. 7 For they that sleep, 
sleep in the night ; and they that be drunken, are 
drunken in the night. 8 But let us who are of the day 
be sober, putting on the breast-plate of faith and 
love ; and for an helmet, the hope of salvation. 9 For 
God hath not appointed us to wrath, but to obtain 
salvation by our Lord Jesus Christ, 10 who died for 
us, that, whether we wake or sleep*, we should live 
together with him. " Wherefore comfort yourselves 
together, and edify one another, even as also ye do." 
" 12 And we beseech you, brethren, to know them 
which labour among you, and are over you in the 
Lord, and admonish you : 13 and to esteem them very 
highly in love for their work's sake. And be at peace 
among yourselves. 14 Now we exhort you, brethren, 
warn* them that are unruly, comfort the feeble- 
minded, support the weak, be patient toward all men. 
15 See that none render evil for evil, unto any man; 
but ever follow that which is good, both among your- 
selves, and to all men. 16 Rejoice evermore. 17 Pray 
without ceasing. 18 In every thing give thanks : for 
this is the will of God in Christ Jesus concerning you. 
19 Quench not the Spirit. 2 ° Despise not prophesy- 
in os. 21 Prove all things : hold fast that which is 
good. 22 Abstain from all appearance of evil. 23 And 
the very God of peace sanctify you wholly ; and / 

1 Thess. t. 10. Wcike or ages. Nezzcome. 

$leep.~\ Whether we be alive 1 Thess. v. 14. JVarn.'] This 

at the last day ; or whether we is the same Greek verb which 

sleep in death, ch. iv. 15. 17. in ver. 12. is4ranslated admon* 

He speaks of Christians in all islu A, 



1 Tiiess. v. ( 82 ) Sect. vii. 

prat/ God your whole spirit, and soul, and body*, be 
preserved blameless unto the coming of our Lord 
Jesus Christ. 24 Faithful is he that calleth you, who 
also will do it. 25 Brethren, pray for us. 26 Greet all 
the brethren with an holy kiss. 27 1 charge you by 
the Lord, that this epistle be read unto all the holy 
brethren/' 

<c 28 jk e g race f our Lord Jesus Christ he with you. 
Amen." 



THE Second Epistle to the Thessalonians was writ- 
ten not long after the First. The occasion of it evi- 
dently appears to have been the rectifying of a inis- 
apprehension, into which some had fallen, that the 
end of the world was at hand. 

J Thess. v. 23. Spirit, soul, [of our whole thought, our will, 
and body.~\ The spirit may and the use of our members] 
mean the understanding; and Lex. Heb. p. 522. This is the 
the soul, the affections. Coc- division of the Stoics. 2^a, 
ceius understands the words, de ^X") ****• [&ody, soul, mind. J 
cog'tatione omni nostra, et vo- So Juvenal ; 
Imitate, et membrorum usu, 

• ( mundi 

Principio indulsit communis Conditor illis 
Tantum animas ,♦ nobis animum quoque.'—' 

The apostle may allude to cannot be preserved in English. 

this well-known philosophical The sense is, In the beginning 

distinction, without adopting it. of the world the general Creator 

Newcome. Juvenal's parono- gave to them (brutes) the animal 

masia, of animum and animas, life only; to us a mind also. 



Sect vii. ( 83 ) 2 Thess. t 



The Second Epistle of Paul 3 the Apostle, to the 
Thessalonians. 

" PAUL, and Silvanus, and Timotheus, unto the 
church of the Thessalonians,, in God our Father, and 
the Lord Jesus Christ : 2 grace unto voir, and peace, 
from God oar Father, and the Lord Jesus Christ." 

" 3 We are bound to thank God always for you, 
brethren, as it is meet, because that your faith grow- 
eth exceedingly, and the charity of every one of you 
all towards each other aboundeth ; 4 so that we our- 
selves glory in you in the churches of God, for your 
patience and faith in all your persecutions and tribu- 
lations that ye endure. 5 Which is a manifest token 
of the righteous judgment of God (that ye may be 
counted worthy of the kingdom of God, for which ye 
also suffer) ; 6 seeing it is a righteous thing with God 
to recompense tribulation to them that trouble you ; 
7 and,, to you who are troubled, rest with us; when the 
Lord Jesus shall be revealed from heaven*, with his 
mighty angels, 8 in flaming fire, taking vengeance on 
them that know not God, and that obey not the gus- 

2 Thess. i. 7. When the Lord was approaching. The apos^d 
Jesus shall be revealed^ §c.~\ wrote to correct that error : see 
This epistle affords a remarkable ch. ii. 1 — 3. and in this Terse and 
instance of St. Paul's manner, the three following, he shows 
The Thessalonians appear to how full his mind was of the sub- 
have concluded from such pas- ject ; which he does not directly 
sages as 1 Thess. iv. 15. 17; and enter on till the beginning of 
v. 10. that the day of judgment chap. ii. Newcome, 



J 2 



SThess. i.' ( 84 ) Sect. vii„ 

pel of our Lord Jesus Christ : 9 who shall be punished 
with everlasting destruction from the presence of the 
Lord, and from the glory of his power; 10 when he 
shall come to be glorified in his saints, and to be ad- 
mired in all them that believe (because our testimony 
among you was believed) in that day. ii Wherefore 
also we pray always- for you, that our God would 
count you worthy of this calling, and fulfil all the 
good pleasure of his goodness, and the work of faith 
with power : 12 that the name of our Lord Jesus Christ 
may be glorified in you, and ye in him, according to 
the grace of our God, and the Lord Jesus Christ.*' 

ch. ii. '■ Now we beseech you, brethren, by the 
coming of our Lord Jesus Christ, arid by our gather- 
ing together unto him, 2 that ye be not soon shaken 
in mind, or be troubled, neither by spirit, nor by 
word, nor by letter as from us, as that the day of 
Christ is at hand. 3 Let no man deceive you by any 
means: for that day shall not come, except there come 
a falling away first, and that man of sin* be revealed, 
the son of perdition ; 4 who opposeth and exalteth 
himself above all that is called God, or that is wor- 
shipped ; so that he, as God, sitteth in the temple of 
God, shewing himself that he k God. 5 Remember ye 
not, that when I was yet with you, I told you these 

2 Thess. ii. 3. Man of sin.'] of the dictating Spirit. Protes- 

It has not been my object, to tahts understand this .of the 

interpret mysterious passages of popes, of which the reader may 

scripture. It requires great see much in Newcomc. All 

critical skill, and great depth discover it somewhere else than 

of understanding; if indeed at among themselves. 
all practicable without a portion 



Sect. vn. ( 85 ) 2 Thess. it: 

things? 6 And now ye know what withholdeth* that 
he might be revealed in his time. 7 For the mystery 
of iniquity doth already work : only he who now let- 
teth* will let, until he be taken out of the way. 8 And 
then shall that wicked be revealed, whom the Lord 
shall consume with the spirit of his mouth, and shall 
destroy with the brightness of his coming : 9 even 
hint*, whose coining is after the working of Satan, 
with all power, and signs, and lying wonders, 10 and 
with all deceivableness of unrighteousness in them 
that perish ; because they received not the love of 
the truth, that they might be saved. u And for this 
cause God shall send them strong delusion, that they 
should believe a lie : t2 that they all might be damned 
who believed not the truth, but had pleasure in un- 
righteousness. " 

" 13 But we are bound to give thanks alway to God 
for you, brethren, beloved of the Lord, because God 
hath from the beginning chosen you to salvation, 
through sanctification of the Spirit, and belief of the 
truth : 14 whereunto he called you by our gospel, to 

2 Thess. ii. 6.7. Withholdeth power, might still have been 

—letteth.] The same word in spared, and the same true sense 

Gr. and should be so, in a trans- retained, if the words u whom. 

lation: obstructeth, or hinder- the Lord, &;c." to the end of 

eth^ or preventeth, xotrsyu. A. ver. 8 — u his coming" had been 

2 Thess. ii. 8&S. Even him.'] put in a parenthesis. It would 

These supplementary words, then read and connect thus : 

which certainly" give the sense " Then shall that wicked be re- 

of the passage, otherwise some- vealed ( ) whose com- 

what confused by the word ing is after the working of Satan^ 

coming having reference both &c." A. 
to the good, and to the evil 



2 Thess. ii. ( 86 ) Sect. vii. 

the obtaining of the glory of our Lord Jesus Christ. 
15 Therefore, brethren, stand fast ; and hold the tra- 
ditions which ye have been taught, whether by word, 
or our epistle. 16 Now our Lord Jesus Christ himself, 
and God, even our Father, which hath loved us, and 
hath given us everlasting consolation and good hope 
through grace, 17 comfort your hearts, and stablish 
you in every good word and work." 

ch. in. £C Finally, brethren, pray for us, that the 
word of the Lord may have free course, and be glori- 
fied, even as it is with you ; 2 and that we may be 
delivered from unreasonable and wicked men : for all 
men have not faith. 3 But the Lord is faithful, who 
shall stablish you, and keep you from evil, 4 And we 
have confidence in the Lord touching you, that ye 
both do, and will do, the things which we command 
vou. 5 And the Lord direct vour hearts into the love 
of God, and into the patient waiting for Christ." 

" 6 Now we command you, brethren, in the name 
of our Lord Jesus Christ, that ve withdraw yourselves 
from every brother that walketh disorderly, and not 
after the tradition which he received of us. 7 For 
yourselves know how ye ought to follow us : for we 
behaved not ourselves disorderly among you ; 8 nei- 
ther did we eat any man's bread for nought ; but 
wrought with labour and travail night and day*, that 
we might not be chargeable to any of you : 9 not be- 

2 Thess. iii. 8. Night and as a tent- maker; that he might 

day.~] This expression seems to have the day at leisure, to preach 

intimate that the apostle was to those that came to him for 

sometimes obliged to sit up a religious instruction. Do ddridge. 
part of the night, at his business 



Sect. yii. ( 87 ) 2 Thess. hi. 

cause we have not power, but to make ourselves an 
ensample unto you to follow us. 10 For even when 
we were with you, this we commanded you, that if 
any would not work, neither should he eat. " For 
we hear that there are some which walk among you 
disorderly:, working not at all, but are busy-bodies. 
12 Now them that are such, we command and exhort 
by our Lord Jesus Christ, that with quietness they 
work, and eat their own bread. 13 But ye, brethren, 
be not weary in well-doing. 44 And if any man obey 
not our word by this epistle, note that man, and have 
no company with him, that he may be ashamed. 
15 Yet count him not as an enemy, but admonish him 
as a brother." 

Ci i& Now the Lord of peace himself give you peace 
always, by all means. The Lord be with you all. 
17 The salutation of Paul with mine own hand, which 
is the token in every epistle : so I write. 18 The grace 
of our Lord Jesus Christ be with you all. Amen/' 



Acts xviii. Cci2 And when Gallio was the deputy* 
of Achaia, the Jews made insurrection with one accord 
against Paul, and brought him to the judgment-sear, 
13 saying, c This fellow persuadeth men to worship God 
6 contrary to the law.' 14 And when Paul was now 
about to open his mouth, Gallio said unto the Jews, 

Acts xviii. 12. Deputy. ~] who says of him, Nemo omnium 

Proconsul. See note on Acts mortalium uni tarn dulcis est 9 

xiii. 7. This Gallio was elder quamhic, omnibus. ' No mortal 

brother of the famous Seneca ; is so agreeable to one person, a^ 



Act 



S XVIII. 



( 88 ) 



fECT. VII. 



6 If it were a matter of wrong, or wicked lewdness*, 
* O ye Jews, reason would that I should bear with you : 
f i5 but if it be a question of words and names, and of 
€ your law,, look ye to it; for I will be no judge of 
' such matters*.' if> And he drave them from the 
judgment-seat. 17 Then all the Greeks took Sosthe- 
nes, the chief ruler of the synagogue*, and beat him 
before the judgment-seat*. And Gallio cared for 
none of those things." 



this man is to every body.' 

Acts xviii. 14. Wicked lewd- 
ness.'] Rather wicked craftiness. 
poi^i8^yvi(j.as. iztomgM. See note on 
ch. xvii. 5. Lewdness, which for- 
merly meant more kinds of evil 
than one, being now confined to 
lasciviousness, should not be 
retained in its more general 
sense. A. 

Acts xviii. 15. I will be no 
judge of such matters.'] In 
which he acted worthily. How 
much mischief has the secular 
arm done in preceding and suc- 
ceeding times, by meddling in 
fcuch matters 1 

Acts xviii. 17. Sosthenes the 
chief ruler of the synagogue.] 
It is only one compound word 
in the Greek, a.^icrvvayc>jy^^ 
•viz. a synagogue-ruler. New- 
come properly renders it, the 
chief ruler of a synagogue. 
It is probable that there were 
more than one in Corinth ; for 
Crispus, ver, 8. is also called 



' the chief ruler of the [a] syna- 
gogue.' It appears that Sosthe- 
nes travelled as a companion to 
our apostle, and went with him 
into Asia; for he joins in the 
salutation of the first epistle to 
the Corinthians, written from 
Ephesus. 

Ibid. Before the judgment- 
seat.] The court might be an 
open place, and the violence 
committed by the mob upon 
Sosthenes, in the street, as they 
were going out, or when they 
had gone out of the court. I 
think, anciently, courts of as- 
size in England were sometimes 
open. Some have thought that 
Gallio should have cared for 
this riot ; but may we not read 
the fore-part of this verse in a 
parenthesis ? Then those things 
will refer to words and names, 
Sfc. ver. 15. Indeed our trans- 
lators seem to hint at this by 
rendering rarw» ; those, and not 
these things. 



SECTION VIII. 

Voyage to Judea ; and journeys to Antioch, and Ephe- 
sus; with residence there. 

AFTER the tumult at Corinth, already related, Paul 
still remained there a considerable time, (Actsxviii.) 
" 1i and then took his leave of the brethren, and sailed 
thence into Syria, and with him Priscilla and Aquila; 
having shorn his head* in Cenchrea : for he had a 
vow*." 

ft 19 And he came to Ephesus, and left them there : 
but he himself entered into the synagogue, and rea- 
soned with the Jews. 20 When they desired him to 
tarry longer time with them, he consented not ; 21 but 
bade them farewell, saying, ' I must by all means 
f keep this feast that cometh, in Jerusalem; but I will 
c return again unto you, if God will/ And he sailed 
from Ephesus." 

, (C 2 ' And when he had landed at Caesarea, and gone 
up, and saluted the church*, he went down to An- 

Acts xviii. 18. His head.] of Jews lived at a distance from 

Qu. whose head ? Aquila is the their own country. Lard. Cred. 

nearest antecedent in Gr. and b.9. c.9.p.'46S. Neucome. For 

English, yet "it is probable Paul Cenchrea, sec Note on Rom. 

is meant. See note on ver.22. A. x\i. 1. 

IbiiJ. A vow.'] Probably a Acts xviii. 22. Gone tip and 

Nazarite's vow of abstinence saluted.'] The reader may re- 

from wine for a certain number mark this very slight account of 

of days. Numb. vi. 3. The the apostle's visit at Jerusalem. 

Nazarite was to shave his head Larducr supposes the main pur- 

at the temple. Numb. vi. 18. pose of his journey to that city 

But the strictness of the law was was to fulfil the vow related in 

dispensed with, when multitudes verse 18: which required cer- 



Acts xviii* 



( 90 ) 



Sect. yiii. 



tioch. 23 And after lie had spent some time there, he 
departed and went over all the country of Galatia and 
Phrygia in order, strengthening all the disciples." 

te 24 And a certain Jew named Apollos, born at 
Alexandria*, an eloquent man, and mighty in the 
scriptures, came to Ephesus : 25 this man was in- 
structed in the way of the Lord; and being fervent 
in the spirit, he spake and taught diligently* the 
things of the Lord, knowing only the baptism of John. 
26 And he began to speak boldly in the synagogue: 
whom when Aquila and Priscilla had heard, they took 
him unto them., and expounded unto him the way of 
God more perfectly*. 27 And when he was disposed 
to pass into Achaia, the brethren wrote, exhorting the 
disciples to receive him : who, when he was come, 
helped them much which had believed through 
grace* : 28 for he mightily convinced the Jews, and 
thai publickly, showing by the scriptures that Jesus 
was Christ." 



tain sacrifices. Going up means 
going to Jerusalem. See chap. 
xxiv. 11. and xxv. 1. 5, 6, 7, 9. 
also Psalm cxxii. 4. " Whither 
the tribes go up." 

Acts xviii. 24. Alexandria*] 
For an account of this city, see 
note on Acts xxvii. 6. 

A-cts xviii. 25, 26. Diligently 
< — more perfectly. ] Who would 
think that these were the same 
adverb in Gr.' oixgtGus and ax^Cs- 
ff^ov? Accurately and more ac- 
curateli/i would be the most 
suitable wortfs. The superlative 



ax£j€Warw of the corresponding 
adjective, at Actsxxvi. 5. is awk- 
wardly rendered, most straitest. 
It should be rendered, most 
exact. A. 

Acts xviii. 27. Helped them 
much who had believed through 
grace.] Gr. XwsQocXslo zjoXv rots 
TzsTris-EVKocri (Uta. TYis yotgiT©*. Gro- 
tius refers the words through 
grace to A polios: Helped much 
through grace, them who, Sfc. 
This seems to show the source 
of ability in a Christian teacher. 
Castellio., in his Latin version 



Sect. 



viii. 



( 01 ) 



Acts xix. 



ch. xix. <e And it came to pass that while Apollos 
was at Corinth, Paul having passed through the up- 
per coasts*, came to Ephesus : and finding certain 
disciples, 2 he said unto them, c Have ye received the 
f Holy Ghost since ye believed ?' And they said unto 
him, ' We have not. so much as heard whether there 
* be any Holy Ghost/ 3 And he said unto them, 
f Unto what then were ye baptized ? ' And they said, 
' Unto John's baptism/ 4 Then said Paul, c John verily 
f baptized with the baptism of repentance, saying 
e unto the people, that they should believe on him 
c which should come after him, that is, on Christ 
f Jesus/ 5 When they heard tins, they were baptized 
in the name* of the Lord Jesus. 6 And when Paul 
had laid his hands upon them, the Holy Ghost came 
on them ; and they spake with tongues, and prophe- 
sied. 7 And all the men were about twelve*/' 

<c 8 And he went into the synagogue, and spake 
boldly for the space of three months, disputing and 



adopts this sense, very fully and 
unequivocally : Mult am Us qui 
crediderant contulit, qua pre- 
ditus erat gratia. A. 

Acts xix. 1. Upper Coasts.~] 
Lardncr says these were Galatia 
and Phrygia, mentioned ver. 23. 
of the last chapter : but I do 
not see how he can reckon 
Phrygia any part of the coast. 
But why coasts at ail ? The 
Greek word /*££©-, in its plural 
t*.tqv, answers to our word parts : 
The upper parts. And this de- 
scription would correspond to 



Phrygia, a mountainous, but an 
inland country. A. 

Acts xix. 5. In the name.] 
Gr. into the name. 

Acts xix. 7. And all the men 
were about twelve.] in Greek, 

*H<TXV OS 01 ZTXVTES, XvSgES, OJGSl 

cSbkxSvo. Tiiis, with the commas 
thus placed, would be — And 
they zcere all, men, about twelve. 
It is observed, that the word 
av^ssj men, is superfluous, ex- 
cept to mark distinction of sex. 
Markland, in Bowyer. A 8 



Acts xix. 



( 02 ) 



Sect. 



viii. 



persuading the things'* concerning the kingdom of 
God. 9 But when divers were hardened, and believed 
not, but spake evil. of that way before the multitude, 
he departed from them, and separated the disciples, 
disputing daily in the school of one Tyrannus*. 10 And 
this continued by. the space of two years ; so that all 
they which dwelt in Asia* heard the word of the Lord 
Jesus, both Jews and Greeks." 

" J1 And God wrought special* miracles by the 
hands of Paul : 12 so that from his body were brought 
unto the sick, handkerchiefs or aprons, and the dis- 
eases departed from them, and the evil spirits went 
out of them. * 3 Then certain of the vagabond Jews, 
exorcists, took upon them to call over them which 
had evil spirits, the name of the Lord Jesus, saying, 
c We adjure you by Jesus whom Paul preacheth/ 
54 And there were seven sons of one Sceva, a Jew, and 
chief of the priests, which did so. 15 And the evil 



Acts xix. 8. Disputing and 
'persuading the things.] Incor- 
rect English. Newcome, aware 
of the difficulty of making any 
correct literal version, has thus 
transposed the words, Dis- 
coursing (which is a more cor- 
rect word, both here and also in 
ver. 9, than disputing) for three 
months ^ and using persuasion 
about the things^ <Sfc. A. 

Acts xix. 9. School of one 
Tyrannies.] By which it ap- 
pears that schools were different 
from synagogues. In the school, 
questions were more exactly 



discussed than in the synagogue;, 
and it was held a profounder 
place for exposition than even 
the temple. The synagogue was 
a place for the instruction of 
the people; the schools, for the 
learned. They had schools as 
well as synagogues in every city. 
See Godwi/n, Moses § Aaron y 
lib. 2. cap. 2. 

Acts xix. 10. Asia.~\ In the 
restrained sense, probably. See 
Note on ch. xvi. G. 

Acts xix. 11. Special.'] Gr. 

cv ?as TvyHtjetu^ A. 



Sect, viii, 



( 93 ) 



Acts xiX; 



spirit answered and said, ' Jesus I know, and Paul I 
' know* ; but who are ye ? ' 16 And the man in whom 
the evil spirit was, leaped on them, and overcame 
them, and prevailed against them : so that they fled 
out of that house naked and wounded. 17 And this 
was known to all- the Jews and Greeks also dwelling 
at Ephesus ; and fear fell on them all, and the name 
of the Lord Jesus was magnified. *• And many that 
believed came, and confessed, and showed their deeds. 
19 Many of them also which used curious arts*, brought 
their books together, and burned them before all men; 
and they counted the price of them, and found it fifty 
thousand pieces of silver*. 20 So mightily grew the 
w T ord of God, and prevailed. 9 ' 

" 21 After these things were ended, Psul purposed 
in the spirit, when he had passed through Macedonia 



Acts xix. 15. Jesus I know, 
and Paul I knowJ] The trans- 
lators often render the same Gr. 
word by different English ones. 
Here they have done just the re- 
verse. Toy 'iway fiwctxt* v.y-i rot 
YloLvKot Itti^x^oii. As I am against 
a needless variety of translating 
the same word, so I would pre- 
serve, where it can be done, 
the diversities of the original. 
Newcome has it, who Paul is, 
I understand. A. 

Acts xix. 19. Used curious 
arts,] That is, Magical arts. 
Ephesus was so famous for sor- 
cery, that the magical works 
used for that purpose were stiled 
Ephesian Letters. Whitby. 



Ibid. Fifty thousand pieces 
of silver.'} Some have thought 
these might be Jewish shekels, 
which at half a crown each ? 
would make the sum of o£6250 
sterling. But an attic drachm 
is more probable in a Greek 
city. Fifty thousand of these at 
nine-pence each, make ^1875: 
a vast sum, which shows the 
excessive prevalence of the evil ; 
especially when we consider, 
that according to the text, Many 
of them, &c. not all the sorce- 
rers were converted. The sin- 
cerity of such as were, appears 
by their determination that o- 
thers should not be hurt by 
purchasing their books. 



Acts xix. ('94 ) Sect. vin. 

and Achaia, to go to Jerusalem, saying, c After I have 
e been there, I must also see Rome/ 22 So he sent in- 
to Macedonia two of them that ministered unto him, 
Timotheus and Erastus* ; but he himself staid in Asia 
for a season/* 



SECTION IX. 

First Epistle to the Corinthians. 

WHILE the apostle remained in Asia, his chief re- 
sidence was probably at Ephesus ; from which city 
Jhe wrote his first epistle to the Corinthians (as appears 
by chap. xvi. 8.), amongst whom he had laboured in 
person not long before. Corinth Was a large and po- 
pulous city of Achaia, situated near the isthmus which 
separates Peloponnesus from the rest of Greece; or, 
in modern language, Morea from the rest of European 
Turkey. Its vicinity to both seas, favouring its com- 
merce, contributed to its wealth. It was famous, or 
rather infamous, for the worship of Venus, to whom 
was erected a magnificent temple, which swarmed 
with prostitutes ; and dissoluteness of manners was of 
course extreme in this city. The knowledge of these 
circumstances may account for some of the subjects 
mentioned in the epistle ; and when "we consider the 
length of time which the apostle staid in Corinth^ 
and the magnitude of his labours, he appears truly in 
the character of a disciple of that Teacher who de- 
Acts xix. 22. Erastus.] Pro- xvi. 23, "the chamberlain of 
bably the person called, Rom. the city" [Corinth.] 



Sect. ix. ( 95 ) 

clared, " I am not come to call the righteous,, but 
sinners to repentance/' Corinth also was near the 
spot where the Isthmian games were celebrated. 
These, in ancient Greece, were by the heathen in- 
habitants accounted sacred shows, and were kept up 
with much care and solemnity. Wrestling, running, 
and a contest similar to modern boxing, were among 
the number of the performances. Many expressions 
in the epistle seem to have reference to these prac- 
tices, and were on that account clear allusions, for a 
people accustomed to hear of them continually. Com- 
mentators have noticed many of these allusions. The 
four last verses of the ninth chapter may suffice for 
a specimen. A large part of the epistle is also em- 
ployed in counteracting the evil effects of a false 
teacher, supposed to be of the sect of the Sadducees, 
who had occasioned contention in the Corinthian 
church, had opposed some of the pure doctrines of 
the gospel, and had given much sanction to dissolute- 
ness of manners. 



The First Epistle of Paul, the Apostle , to the 
Corinthians, f 

"" PAUL, called to he an apostle of Jesus Christ, 
through the will of God, and Sosthenes our brother*, 

+ The first epistle to the Co- 1 Cor. i. 1. Sosthenes, our 

rinthians.~] It has been thought, brother.'] The translators might 

with high probability, that this as well have said — your brother, 

epistle is, in part, a reply to one for Sosthenes was a Corinthian, 

which the apostle had received as appears by Acts xviii. 17, 

from the Corinthian church. The Greek is only o eih\$o?, th$ 

See chap. vii. 1. or a brother. 



1 COK. I. 



( 90 ) 



Sect. 



IXc 



2 unto the church of God which is at Corinth,, to them 
that are sanctified in Christ Jesus, called to be saints, 
with all that in every place call upon the name of 
Jesus Christ our Lord, both theirs and ours ; 3 grace 
he unto you, and peace, from God our Father, and 
from the Lord Jesus Christ." 

" 4 I thank my God always on your behalf, for the 
grace of God which is given you by Jesus Christ ; 
5 that in every thing ye are enriched by him, in all 
utterance, and in all knowledge ; 6 even as the testi- 
mony of Christ was confirmed in you : 7 so that ve 
come behind in no gift; waiting for the coming of 
our Lord Jesus Christ : 8 who shall also confirm you 
unto the end, that ye may be blameless in the day of 
our Lord Jesus Christ. 9 God is faithful, by whom ve 
were called unto the fellowship of his Son Jesus Christ 
our Lord." 

cc "Now 1 beseech you, brethren, by the name of 
our Lord Jesus Christ, that ye all speak the same 
thing, and that there be no divisions* among you ; 



1 Cor. i. 10. Division s.~\ 
These divisions, or schisms, con- 
sisted in ranking themselves un- 
der different leaders. See ver. 
12. also ch. iii. 4. Neztocome. 

There were great disorders in 
the church of Corinth," caused 
chiefly by a faction raised there 
against St. Paul. The partisans. 
of this faction mightily cried up 
and gloried in their leaders ; 
who did all they could to' dis- 
parage St. Paul, and lessen him 
in the esteem of the Corinthians. 



St. Paul makes it his business 
to take off the Corinthians from 
siding with and glorying in this 
pretended apostle, whose fol- 
lowers and scholars they pro- 
fessed themselves to be ; and to 
reduce them to one body, as the 
scholars of Christ, united in a 
belief of the gospel which he 
had preached to them ; and in 
obedience to it, without any 
such distinctions of masters or 
leaders, from whom they deno- 
minated themselves. He also 7 



Sect. ix. 



( 97 ) 



1 Cor. i. 



but that ye be perfectly joined together in the same 
mind and in the same judgment. * 1 For it hath been 
declared unto me of you, my brethren, by them which 
are of the house of Chloe, that there are contentions 
among you. 12 Now this I say, that every one of you 
saith*, I am of Paul; and I of Apollos ; and I of 
Cephas ; and I of Christ. 13 Is Christ divided ? was 
Paul crucified for you ? or were ye baptized in the 
name* of Paul ? 14 1 thank God that I baptized none 



here and there intermixes a jus- 
tification of himself, against the 
aspersions which were cast upon 
him by his opposers. How 
much St. Paul was set against 
their leaders, may be seen, 2 
Cor. xi. 13 — 15. Locke. 

That there were schisms in the 
church of Corinth is sufficiently 
apparent: but I think we must 
not suppose that Apollos and 
Cephas (that is, Peter) were any 
of the sect-masters. But see the 
next note. 

1 Cor. i. 12. Every one of 
you saith.] Not all, but many: 
as chap. xiv. 26. Not that all 
the Corinthians divided them- 
selves under Paul, Apollos, and 
Peter. See chap. iv. 6. Both 
here, and chap. iii. 4, 5. the 
apostle insinuates that they hud 
different leaders, without na- 
ming them. But if it was im- 
proper that they should rank 
themselves under such leaders, 
it was much more improper to 



set up those heads of parties, 
chap. iv. 15. 18, 19. 2 Cor. xi. 
13. 15. who had no real excel- 
lence in themselves, or rank 
in the Christian church; no 
claim of having converted them, 
like Paul ; no eloquence and 
mightiness in the scriptures, like 
Apollos; no intimate converse 
with Christ, like Peter. New- 
come. 

1 Cor. i. 13. 15. In the name.'} 
Gr. Into the name. Eis properly 
signifies into. So the French 
translate it here. The phrase, 
fist'rflux'xwcci £;i-, to be baptized into 
any one's name, or into any one, 
is solemnly, by that ceremony, 
to enter himself a disciple of him 
into whose name he is baptized, 
with profession to receive his 
doctrine and rules, and submit 
to his authority : a very good 
argument here, why they should 
be called by no one's name but 
Christ's. .Locke, 



1 Cor. i. 



( 98 ) 



Sect. ix. 



of you, but Crispus and Gaius; 15 lest any should say*, 
that I had baptized in mine own name*. i6 And I bap- 
tized also the household of Stephanas : besides, I 
know not whether I baptized any other. 17 For Christ 
sent me not to baptize, but to preach the gospel : 
not with wisdom of words, lest the cross of Christ 
should be made of none effect. iS For the preaching 
of the cross is to them that perish, foolishness; but 
unto us which are saved, it is the power of God. 
* 9 For it is written, I will destroy the wisdom of the 
wise, and will bring to nothing the understanding of 
the prudent. 20 Where is the wise? where is the 
scribe ? where is the disputer of this world ? hath not 
God made foolish the wisdom of this world ? 21 For 
after that, in the wisdom of God, the world by wis- 
dom knew not God, it pleased God by the foolishness 
of preaching, to save them that believe. 22 For the 
Jews require a sign, and the Greeks seek after wis- 
dom : 23 but we preach Christ crucified, unto the Jews 
a stumbling-block*, and unto th.Q Greeks foolishness*; 



1 Cor. 1. 15. Lest any should 
say.] According to this mode 
of translating, the apostle would 
not baptize any others, for fear 
it should be said that he bap- 
tized into his own name. The 
obscurity arises from not ren- 
tiering hot [xm ns s<9n?, so that 
no one can say. Symonils. 

l-'Cor. i. 23. To the Jews, 
u stumbling - block."] Rather 
an offence^ or a. scandal* Gr. 



c Your Jesus,' says Trypho, 
c having by this fallen under 
the extremest curse of the law 
of God, we cannot sufficiently 
admire how you can expect any 
good from God, who place your 
hopes in a man that was cruci- 
fied.' And again, c We doubt 
of your Christ who was so igno- 
mimously crucified; for our law 
stiles every one that is crucified, 
accursed.' Hence by way of 
ignominy they still call our. 



Sect. ix. 



( 99 ) 



I Cor, 



24 but unto them which are called, both Jews and 
Greeks, Christ, the power of God, and the wisdom of 
God. - 5 Because the foolishness of God is wiser than 
men ; and the weakness of God is stronger than men. 
26 For ye see your calling, brethren, how that not 
many wise men after the flesh, not many mighty, not 
many noble are called; 27 but God hath chosen the 
foolish things of the world to confound the wise; 
and God hath chosen the weak things of the world, to 
confound the things which are mighty ; 28 and base 
things of the world, and things which are despised, 
hath God chosen, yea, and things which are not, to 



Saviour, Talui ; Suspension ; 
one hanged. Whitby. 

Trypho was an eminent Jew 
at Ephesus in the second cen- 
tury of our a?ra, with whom the 
famous Justin, commonly called 
the Martyr, had a dispute of 
two days in that place : the 
particulars of which he pub- 
lished. 

It is very remarkable, that 
during the siege which ended 
in the destruction of Jerusalem, 
a famine drove out a multitude 
of Jews into the camp of the 
Romans, who crucified them in 
such numbers, that Josephus, 
the Jewish historian, says, cros- 
ses failed for the captives ; and 
space, for the crosses. 

Ibid. Unto the Greeks, fool- 
ishness.'] ' They count us mad,' 
saith Justin Martyr, i that, after 
the immutable and eternal God, 

LoFC.' G 2 



the Father of all things, we give 
the second place to a man that 
was crucified.' ; It is wicked 
and abominable,' saith Celsus. 
' The wise men of the world 
insult over us,' saith Austin, 
c and ask, Where is your under- 
standing, who worship him for 
a God, who was crucified?' 
Whitby. Yet among the Greeks 
Christianity made some of its 
most rapid advances. 

Celsus was an Epicurean phi- 
losopher, (see note on Acts 
xvii. 18.) in the secc ad century. 
He wrote against the Christians, 
and was answered by the famous 
Origen. 

Austin or Augustine was a 
celebrated Christian writer of 
the fourth and fifth centuries, 
stiled one of the fathers of the 
church. 



1 Cor. i. ( 100 ) Sect. ix. 

bring to nought things that are : 29 that no flesh should 
glory in his presence. 30 But of him are ye in Christ 
Jesus., who of God is made unto us wisdom, and 
righteousness, and sanctification, and redemption : 
31 that, according as it is written,, He that glorieth, 
let him «;lorv in the Lord." 

ch. ii. "And 1, brethren, when I came to you, came 
not with excellency of speech or of wisdom, declaring 
unto you the testimony of God. 2 For I determined 
not to know any thing among you, save Jesus Christ, 
and him crucified. 3 And I was with you in weakness, 
and in fear, and in much trembling. 4 And my speech 
and my preaching was not with enticing words of 
man's wisdom, but in demonstration of the Spirit and 
of power : 5 that your faith should not stand in the 
wisdom of men, but in the power of God. 6 Howbeit 
we speak wisdom among them that are perfect : yet- 
not the wisdom of this world, nor of the princes of 
this world, that come to nought. 7 But we speak the 
wisdom of God in a mystery, even the hidden wisdom, 
which God ordained before the world*, unto our 
glory : 8 which none of the princes of this world 
knew : for had they known it, they would not have 
.crucified the Lord of glory. 9 But as it is written, 
9 Eye hath not seen, nor ear heard, neither have en- 
tered into the heart of man, the things which God 
hath prepared for them that love hirn. to But' God 
hath revealed them unto us by his Spirit : for the 
Spirit searcheth all things, yea, the deep things of 
God. ** For what man knoweth the things of a man, 
save the spirit of man which is in him ? even so, the 

1 Cor. ii. 7* Before (he zzorZd.~} See note on chap. x. 11» 



Sect. ix. ( 101 ) 1Cok.ii. 

things of God knoweth no man,, but the Spirit of God. 
12 Now we have received, not the spirit of the world, 
but the Spirit which is of God ; that we might know 
the things that are freely given to us of God. 13 Which 
things also we speak, not in the words which man's 
wisdom teacheth, but which the Holy Ghost teacheth ; 
comparing spiritual things with spiritual. 14 But the 
natural man receiveth not the things of the Spirit of 
God : for they are foolishness unto him : neither can 
he know them, because they are spiritually discerned. 
* 5 But he that is spiritual, judgeth all things, yet he 
himself is judged of no man. 16 For who harh known 
the mind of the Lord, that he may instruct him ? But 
we have the mind of Christ." 

ch. in. C{ And I, brethren, could not speak unto you 
as unto spiritual, but as unto carnal, even as unto 
babes in Christ. 2 1 have fed you with milk, and not 
with meat : for hitherto ye were not able to bear it, 
neither yet now are ye able. 3 For ye are yet car- 
nal : for whereas there is among you envying, and 
strife, and divisions, are ye not carnal, and walk as 
men ? 4 For while one saith, I am of Paul* ; and ano- 
ther, I am of Apollos ; are ye not carnal ? 5 Who then 
is Paul, and who is Apollos, but ministers by whom 
ye believed, even as the Lord gave to every man ? 
* I have planted, Apollos watered ; but God gave the 
increase. 7 So then, neither is he that planteth any 
thing, neither he that watereth ; but God that giveth 

1 Cor. iii. 4- I am of Paul, a motive of delicacy : forbear- 

Sfc.~\ The apostle is here sup- ing to mention the names of the 

posed to have used his own new teachers. See note on chap, 

name, and that of Apollos, from iv. 0. 



1 Cor. in. ( 102 ) Sect. ix. 

the increase. 8 Now he that planteth and he that 
watereth are one : and every man shall receive his 
own reward, according to his own labour. 9 For we 
are labourers together with God : ye are God's hus- 
bandry, ye are God's building. 10 According to the 
grace of God which is given unto me, as a wise mas- 
ter-builder, I have laid the foundation, and another 
buildeth thereon. But let every man take heed how 
he buildeth thereupon. " For other foundation can 
no man lay than that is laid, which is Jesus Christ*. 
12 Now if any man build upon this foundation, gold, 
silver, precious stones, wood, hay, stubble* ; 13 every 
man's work shall be made manifest : for the day shall 
declare it, because it shall be revealed by fire ; and 
the fire shall try every man's work, of what sort it is. 
14 If any man's work abide which he hath built there- 
upon, he shall receive a reward. 15 If any man's work 
shall be burned, he shall suffer loss : but he himself 
shall be saved ; yet so, as by fire. * 6 Know ye not 
that ye are the temple of God, and that the Spirit of 
God dwelleth in you ? 17 If any man defile the temple 
of God, him shall God destroy*; for the temple of 
God is holy, which temple ye are." 

(C 18 Let no man deceive himself. If any man among 

I Cor. iii. 11. Jesus Christ.'] the profession of the religion of 

Rather more emphaticai, as in Christ, subservient to worldly 

the Gr.'lncms oXgirosy Jesus, the purposes, whether of riches, 

Christ. grandeur, or vanity. 

1 Cor. iii. 12. Gold, silver, 1 Cor. iii. 17. Destroy."] 

Sfc.~\ A transposition would Bejile or corrupt : so New come. 

make the English clearer, viz. — Gr. (pQspu — as <p9&pst just before 

build gold, silver, SfC, — upon this in this v erse. The meaning seems 

foundation. The verse seems to be, Him will God account ds- 

to be highly figurative; and to filed. A. 
imply a caution against making 



Sect. is. ( 103 ) 1 Cor. hi. 

you seemeth to be wise in this world, let him become 
a fool, that he may be wise. 19 For the wisdom of this 
world is foolishness with God: for it is written, He 
taketh the wise in their own craftiness ; 20 and again, 
The Lord knoweth the thoughts of the wise, that they 
are vain. 21 Therefore let no man glory in men. For 
all things are yours; "whether Paul, or Apollos, or 
Cephas, or the world, or life, or death, or things pre- 
sent, or things to come; all are yours; "and ye are 
Christ's; and Christ is God's." 

en. iv. " Let a man so account of us, as of the mi^ 
nisters of Christ, and stewards of the mysteries of 
God. 2 Moreover it is required in stewards, that a 
man be found faithful. 3 But with me it is a very 
small thing that I should be judged of you, or of 
man's judgment*: yea, I judge not mine own self* 
* For I know nothing by myself* ; yet am I not here- 
by justified: but he that judgeth me is the Lord. 
5 Therefore judge nothing before the time, until the 
lord come, who both will bring to light the hidden, 

1 Cor. iv. 3. Of man's judg- sidcrs the translation as ambigu- 
mcnt.~\ The Gr. phrase is re- ously expressed. He prefers / 
markable, fata avO^uvms jj^e^air, am conscious to myself of no 
of man's day, Parkhurst con- evil} as Wakefield ; or / know 
aiders it as used in contradis- myself guilty of nothing, as Hol- 
tinction to, the day, mentioned lybushc. Similar is the French 
in chap. iii. 11. which means the of Mons, ako of Martin. Pur- 
day of the Lord. The transla- ver has, more literally thaa 
tors, however, taking this pas- either, / am conscious of no. 
sage by itself, have given the thing to myself. The Greek 
sense well. A. phrase has its parallel in 

1 Cor. iv. 4. For jF know < murus aheneus eslq 

nothing by my self. ,] Ovhv yxg Nil conscire sibi J . 

Ifrocvry avwilat. Symonds con- 



I Cor. iv. 



( 104 ) 



Sect. ix. 



things of darkness, and will make manifest the coun- 
sels of the hearts ; and then shall every man have 
praise of God." 

" 6 And these things, brethren, I have in a figure 
transferred to myself, and to Apollos*, for your sakes ; 
that ye might learn in its not to think of men above 
that which is written, that no one of you be puffed 
up for one against another. 7 For who maketh thee 
to differ from another? and what hast thou that thou 
didst not receive ? Now if thou didst receive it, why 
dost thou glory, as if thou hadst not received it? 
"Now ye are full, now ye are rich, ye have reigned 
as kings without us: and I would to God* ye did 



1 Cor. iv. 6. In a figure 
transferred, fyc] I have shown 
in myself, Apollos, and Peter, 
that we should not be set in 
opposition by you, and have 
parties denominated from us. 
Much less, should you rank 
yourselves under your present 
leaders. Newcome. See note 
on chap. i. 12. 

The word translated trans- 
f erred is ^znx<r^r,^xrt^a, in our 
characters, metaschematizo. .The 
syllables meta answer to trans ; 
schema, we have adopted in our 
word scheme, which implies a 
contrivance ; and izo is only a 
termination equivalent to our 
ize, and the parent of it. The 
English reader will thus clearly 
see Paul's contrivance ia speak- 
ing figuratively, " These things 



(namely what he says concern- 
ing the authority of their teach- 
ers, ch. iii. 5, 6, 7, 8.) I have 
in a figure transferred to myself 
and to Apollos f by that figure 
namely, in which, to use the 
words of Quinctilian, we want 
the hearers to understand, by a 
kind of suspicion, what we do 
not express; not indeed the 
contrary of what we say, as in 
Irony; but something latent 
however, and to be discovered 
by our audience : which, adds 
he, is now almost the only thing 
called schema among us. See 
Parlchurst in verb. 

1 Cor rf iv. 8. I would to God.} 
The use of the sacred name has 
no warrant from the Greek, 
which is simply, op>.ov ye; I wish. 
So in Gal. ii. 17 ? the great name 



Sect, 



IX. 



( 105 ) 



1 Cor. iv. 



reign, that we also might reign with you. 9 For I 
think that God hath set forth us the apostles last*, as 



. 



is not used. Sec the note on 
that text. A. 

1 Cor. iv. 9. Hath set forth 
us the apostles last.] Alluding 
to those last exposed on the 
theatre, to fight with wild beasts, 
or with each other: and who 
were devoted to certain destruc- 
tion. l\'ewcome. 

In the word «<r^ars?, last, 
there is a reference to the Ro- 
man custom [Roman customs 
prevailed generally in that vast 
empire] of bringing forth those 
Vpcrsons on the theatre, in the 
after-part of the day, to fight 
/with each other, or with wild 
beasts, who were appointed to 
certain death, and had not that 
poor chance of escaping, which 
those brought forth in the morn- 
ing had. Such kind of specta- 
cles were so common in ail the 
provinces, that it is no wonder 
we should find an allusion to 
them. The words a^a^^ ex- 
hibited^ (in our translation, set 
forth) and Otargov, a spectacle^ 
have. in this connexion a beauti- 
ful propriety. The whole pas- 
sage is indeed full of high elo- 
quence, and finely adapted to 
move their compassion, in favour 
of those who were so generously 
sacrifing themselves for the 






public good. Doddridge. 

It is a sad, but evident proof 
of the corruption of the world, 
that the most polite nation in it 
should form the slaughter of 
men, and the convulsions of the 
dying, into a public amusement. 
Julius Caesar is said to have 
entertained the Roman people 
during his aedilcship, with 
three hundred and twenty pan: 
of gladiators. Titus, the de- 
stroyer of Jerusalem, and called 
a good emperor, had a show 
of gladiators, wild beasts, and 
representations of sea -fights, 
which lasted one hundred days; 
and Trajan, a similar show, of 
one hundred and twenty-three 
days, during which this last em- 
peror brought out five thousand 
pair of gladiators. Even women 
amused themselves with these 
savage sights ; and the com* 
plaining, or reluctant combat- 
ants, were urged on with whips 
or burning. Ure, verbera, Sfc, 
Claudius, the emperor who lived 
near the time when Paul wrote 
this epistle, was wont (accord- 
ing to Suetonius) when a gladi- 
ator fell down by accident, to 
order his throat to be cut, that 
he might watch his expiring 
distortions of countenance. 



1 Cor. iv. 



( 106 ) 



Sect. 



IX. 



it were appointed to death : for we are made a spec- 
tacle unto the worlds and to angels, and to men. 
10 We are fools for Christ's sake, but ye are wise in 
Christ; we are weak, but ye are strong; ye are ho- 
nourable, but we are despised. " Even unto this pre- 
sent hour, we both hunger and thirst, and are naked, 
and are buffeted, and have no certain dwelling-place; 
12 and labour, working with our own hands* : being- 
reviled, we bless; being persecuted, we suffer it; 
13 being defamed, we entreat: we are made as the 
filth of the world, and are the offscouring* of all things 
unto this day." 



Constantino, the first Christian 
emperor, though Christianity 
was then much corrupted, re- 
pressed, if he did not wholly 
abolish, gladiatorial shows. 

It is worthy of notice that 
the Athenians never admitted 
bloody shows into their city; 
and when it was proposed to 
establish combats of gladiators 
there, in order not to give place 
iu that respect to the Corinth- 
ians, ' First throw down,' ex- 
claimed an Athenian (named 
Demonax) in the midst of the 
assembly, ' the altar which our 
forefathers above a thousand 
years ago erected to mercy.' 
See Kees's New Cyclopaedia ; 
article Gladiator. A. 

1 Cor. iv. 12. Working with 
our own hands :] namely, for a 
maintenance. This seems men- 



; tioaed, to, put the false teacher 
to shame, Avho not only de- 
manded maintenance of the Co- 
rinthians; but was living in ease 
and luxury through their libe- 
rality. Macknight. 

1 Cor. iv. 13. Offscouring.1 
The word y-od^x^ara. [or qrtjit.- 
i<,a,Qtzg>*a.TK 9 thus translated,] has 
a force and meaning here, which 
no one ward in, our language 
can express,. It refers to the 
custom of purifying a city by 
the expiatory death of some 
person. For this purpose, they 
clothed a man in foul and filthy 
garments, and then put him to 
death. When the city was visit- 
ed with any great calamity, 
they chose one of the lowest 
persons in it ; and brought him 
to a certain place, with cheese, 
dry figs, and. a cake in his hand. 



Sect. ix. ( 107 ) 1 Cor. iv. 

" 14 I write not these things to shame you, but as 
my beloved sons I warn goii. 15 For though ye have 
ten thousand instructors in Christ, yet have ye not 
many fathers : for in Christ Jesus I have begotten you 
through the gospel. 16 Wherefore I beseech you, be 
ye followers* of me. 17 For this cause have I sent 
unto you Timotheus, who is my beloved son, and 
faithful in the Lord, who shall bring you into remem- 
brance of my ways which be in Christ, as I teach 
every where in every church/' 

" 18 Now some are puffed up, as though I would not 
come to you. 19 But I will come to you shortly, if 
the Lord will, and will know, not the speech of them 
which are puffed up, but the power. 20 For the king- 
dom of God is not in Word, but in power. 21 What 
will ye ? shall I come unto you with a rod, or in love, 
and in the spirit of meekness ? " 

ch. v. " It is reported commonly that there is forni- 
cation among you, and such fornication as is not so 
much as named among the Gentiles, that one should 
have his father's wife. 2 And ye are puffed up, and 
have not rather mourned*, that he that hath done this 
deed might be taken away from among you. 3 For I 
verily, as absent in body, but present in spirit, have 

After beating him with rods, custom both of the Jews and 

they burned him and the rods Christians, when any one was 

together in a ditch ; and cast to be cut off from the church, 

the ashes into the sea, with these as a dead member, to do it with 

words, f Be thou a lustration for fasting and humiliation, to show 

us.' Burder, 519. their sympathy with him, and 

1 Cor. iv. 16. Followers."] to demonstrate their sorrow for 

Gr. ^/AWiTa/, imitators. A. the scandal brought on th% 

1 Cor. v. 2. And have not society. Whitby, 
rather mourned.] It was the 



1 Cor.' v. 



( 108 ) 



Sect. 



ix. 



judged already, as though I were present, concerning 
him that hath so done this deed; 4 in the name of 
our Lord Jesus Christ, when ye are gathered together, 
and my spirit, with the power of our Lord Jesus 
Christ, 5 to deliver such an one unto Satan* for 
the destruction of the flesh, that the spirit may be 
saved in the day of the Lord Jesus. 6 Your glory- 
ing is not good. Know ye not that a little leaven 
leaveneth the whole lump ? 7 Purge out therefore the 
old leaven, that ye may be a new lump, as ye are un- 
leavened. For even Christ our passover is sacrificed 
for us : 8 therefore let us keep the feast, not with old 
leaven, neither with the leaven of malice and wicked- 
ness ; but with the unleavened bread of sincerity and 
truth/' 

" 9 1 wrote unto you in an epistle* not to company 
with fornicators: 10 yet not altogether with the forni- 
cators of this world, or with the covetous, or extor- 
tioners, or with idolaters; for then must ye needs go 
out of the world. 1J But now I have written unto 



1 Cor. v. 5. To deliver such 
an one to Satan.'] Something 
similar to this are the following 
texts. — daughter of Abraham, 
whom Satan hath bound, Sfc. 
Luke xiii. 16. Hymenals and 
Alexander, whom I have deli- 
vered unto Satan. 1 Tim. i. 20. 
A messenger of Satan,, to buffet 
me, 2 Cor. xii. 7. 

Commentators have generally 
understood this of some bodily 
disease which the apostles had 
power to inflict, in order to 
Jirimbk' obstinate sinners. They 



adduce Elymas, Acts xiii. 8. as 
a case in point. There is also 
a spiritual meaning which may 
be adopted, without contro- 
verting the other. To give him 
over to the accuser in his con- 
science, until it shall have taught 
him his own weakness, com- 
parable to the having destroyed 
his fleshly pride and confidence. 
1 Cor. v. 9. I zorote unto you 
in an epistle;] or, I write unto 
you in this epistle; or, have 
written. &'c. Newcgtnfe. 



Sect. ix. ( 109 ) 1 Cor. v. 

you not to keep company, if any man that is called a 
brother be a fornicator, or covetous, or an idolater, 
or a railer, or a drunkard, or an extortioner; with 
such an one, no not to eat. 12 For what have I to do 
to judge them also that are without ? do not ye judge 
them that are within ? 13 But them that are without, 
God judgeth. Therefore put away from among your- 
selves that wicked person/' 

ch. vi. " Dare* any of you, having a matter against 
another, go to law before the unjust*, and not before 
the saints* ? 2 Do ye not know that the saints shall 
judge the world ? and if the world shall be judged by 
you, are ye unworthy to judge the smallest matters? 
3 Know ye not that we shall judge angels? how- 
much more things that pertain to this life? 4 If then 
ye have judgments of things pertaining to this life, 
set them to judge who are least esteemed* in the 
church. 5 1 speak to your shame. Is it so, that there 
is not a wise man among you ? no, not one that .shall 
be able to judge between his brethren? 6 but brother 
goeth to law with brother, and that before the un f 
believers. 7 Now therefore there is utterly a fault 

1 Cor. ti. 1. Bare.~] There Ibid. Unjust. — saints. J 

seems something particularly for- Saints, is put for Christians ; 

cible in this word, Dare: Fieury unjust, for heathens. Locke. 
•pays there was a danger of idol- 1 Cor. vi. 4. Least esteemed.^ 

atry in suing at a Roman tribu- The Gr. word cIs&j^ctbs seems 

cal. The plaintiff was sworn, rather to imply despised. Con. 

and one mode of swearing among stitute, says Newcome, even 

the Romans was by holding the those judges, zeho are of the. 

altar, aram tenendo : — that is, least esteem in the church, ra- 

tacitly invoking the false deity (her than heathens. But others 

to which it was set up. Arbitra- give this clause another turn, 

tlon was allowed by the Roman more according, I think, with 

Jaw. A, the context; making it not a 



1 Cor. vi. ( 110 ) Sect. ix. 

among you, because ye go to law one with another. 
Why do ye not rather take wrong ? why do ye not 
rather suffer 7/ourselves to be defrauded ? 8 Nay, ye do 
wrong, and defraud, and that yow brethren." 

* e 9 Know ye not that the unrighteous shall not in- 
herit the kingdom of God ? Be not deceived ; neither 
fornicators, nor idolaters, nor adulterers, nor effemi- 
nate, nor abusers of themselves with mankind, 10 nor 
thieves, nor covetous, nor drunkards, nor rev Hers, nor 
extortioners, shall inherit the kingdom of God. 11 And 
such were some of you : but ye are washed, but ye 
are sanctified, but ye are justified in the name* of 
the Lord Jesus, and by the Spirit* of our God. 12 All 
things are lawful unto me, but all things are not ex- 
pedient : all things are lawful for me, but I will not 
be brought under the power of any. 13 Meats for the 
belly, and the belly for meats: but God shall destroy 
both it and them. Now the body is not for fornica- 
tion, but for the Lord ; and the Lord for the body. 
14 And God hath both raised up the Lord, and will also 
jtaise up us by his own power. i5 Know ye not that 
your bodies are the members of Christ ? shall I then 
take the members of Christ, and make them the mem- 
bers of an harlot ? God forbid*. 16 What, know ye 

command, but a reprimanding to not esteemed^ than to least 

question ; and it should be ob- esteemed. A. 

served that ver. 1 ? too, runs in 1 Cor. vi. 11. In the name y 

the form of a question. Do ye Sf£. — and by the Spirit. ~\ Why 

set them to judge v;,ho are not not in alike in each clause? So 

esteemed in the church? that it is in Gr. 

is, heathens: for iftfSsvr^Evas (li- 1 Cor. vi. 15.] End this verse 

terally, set at nought) as before thus: By no means: See note 

observed, answers much better on Gal. ii. 17. 



Sect. ix. ( 111 ) 1 Cor. vi. 

not that he which is joined to an harlot is one body ? 
for Two, saith he, shall be one flesh. 17 But he that Is 
joined unto the Lord, is one spirit. 18 Flee fornica- 
tion. Every sin that a man doeth is without the body; 
but he that committeth fornication sinneth against 
his own body. 19 What, know ye not that your body 
is the temple of the Holy Ghost, which is in you, 
which ye have of God, and ye are not your own ? 
80 for ye are bought with a price: therefore glorify 
God in your body, and in your spirit, which are God's." 
ch. vii. <( Now concerning the things whereof ye 
wrote unto me : It is good for a man not to touch a 
woman. 2 Nevertheless, to avoid fornication, let every 
man have his own wife, and let everv woman have 
her own husband. 3 Let the husband render unto the 
wife due benevolence: and likewise also the wife un- 
to the husband. 4 The wife hath not power of her 
own body, but the husband : and likewise also the 
husband hath not power of his own body, but the 
wife. 5 Defraud ye not one the other, except it "be 
with consent for a time, that ye may give yourselves* 
to fasting and prayer ; and come together again, that 
Satan tempt you not for your incontinency*. 6 But 
I speak this by permission, and not of commandment. 
7 For I would that all men were even as I myself. But 
every man hath his proper gift of God, one after this 
manner, and another after that. 8 1 say therefore to 

1 Cor. yh. 5. That ye may It should be by ; or, by means 

give yourselves to.] Literally, of; or, through. Gr. Itx. New- 

That ye may be at leisure for : come has, I see, because of. 

c%o\aZpTi. A. For is scarcely intelligible. 

Ibid. For if our incontinency,'} 



I Cor. vii. ( 112 ) Sect. ix. 

the unmarried and widows,, It is good for them if they 
abide even as I. 9 But if they cannot contain, let 
them marry : for it is better to marry than to burn, 
10 And unto the married I command, yet not I, but 
the Lord; Let not the wife depart from her husband : 

II but and if she depart, let her remain unmarried, or 
be reconciled to htr husband : and let not the hus- 
band put away his wife. 12 But to the rest speak I, 
not the Lord ; If any brother hath a wife that be- 
lieveth not, and she be pleased to dwell with him, let 
him not put her away. 13 And the woman which hath 
an husband that believeth not, and if he be pleased 
to dwell with her, let her not leave him. 14 For the 
unbelieving husband is sanctified by the wife, and 
the unbelieving wife is sanctified by the husband : 
else were your children unclean ; but now are they 
holy. 15 But if the unbelieving depart, let him de- 
part. A brother or a sister is not under bondage in 
such cases : but God hath called us to peace. 16 For 
what knowest thou, O wife, whether thou shalt save 
thi/ husband ? or how knowest thou, O man, whether 
thou shalt save thy wife ? " 

Ci 17 But as God hath distributed to every man, as 
the Lord hath called every one, so let him wa]k. And 
so ordain I in all churches. 18 Is any man called be- 
ing circumcised ? let him not become uncircumcised. 
Is any called in uncircumcision ? let him not' be cir- 
cumcised, 19 Circumcision is nothing, and uncircum- 
cision is nothing; but the keeping of the command- 
ments of God. 2 ° Let every man abide in the same 
calling wherein he was called. 21 Art thou called being 
a servant? care not for it: but if thou mayest be 



Sect. ix. ( 113 ) 1 Cor. v it- 

made free, use it rather. 22 For he that is called in 
the Lord, being a servant, is the Lord's free-man: 
likewise also he that is called, being free, is Christ's 
servant. 23 Ye are bought with a price; be not ye 
the servants of men. 24 Brethren, let every man, 
wherein he is called, therein abide with God." 

" 25 Now concerning virgins*, I have no command- 
ment of the Lord : yet I give my judgment, as one 
that hath obtained mercy of the Lord to be faithful. 
26 1 suppose therefore that this is good for the present 
distress, / say, that it is good for a man so to be. 
27 Art thou bound unto a wife ? seek not to be loosed. 
Art thou loosed from a wife ? seek not a wife. 28 But 
and if thou marry, thou hast not sinned; and if a vir- 
gin marrv, she hath not sinned. Nevertheless such 
shall have trouble in the flesh (but I spare you : 29 but 
this I say, brethren, the time is short : it remaineth, 
that both they that have wives be as though they had 
none; 30 and they that weep, as though they wept 
not; and they that rejoice, as though they rejoiced 
not; and they that buy, as though they possessed 
not ; 31 and they that use this world, as not abusing 
it: for the fashion of this world passeth away). 32 But 
I would have you without carefulness. He that is 
unmarried careth for the things that belong to the 
Lord, how he may please the Lord : 33 but he that is 
married careth for the things that are of the world, 
how he may please his wife. 34 There is difference 
also between a wife and a virgin. The unmarried 
woman careth for the things of the Lord, that she may 
be holy both in body and in spirit: but she that is 

1 Cor. vii. 25. Virgins^] Single persons. Newcome* 
H 



1 Cor. yii. ( 114 ) Sect. ix. 

married, careth for the things of the world, how she 
may please her husband. 35 And this I speak for your 
own profit ; not that I may cast a snare upon you, but 
for that which is comely, and that ye may attend upon 
the Lord without distraction. 36 But if any man think 
that he behaveth himself uncomely* toward his virgin, 
if she pass the flower other age, and need so require, 
let him do what he will, he sinneth not: let them 
marry. 37 Nevertheless he that standeth stedfast in 
his heart, having no necessity, but hath power over 
his own will, and hath so decreed in his heart that he 
will keep his virgin, doeth well. 38 So then, he that 
giveth her in marriage, doeth well; but he that giv- 
eth her not in marriage, doeth better*. 39 The wife is 
bound by the law as long as her husband liveth ; but 
if her husband be dead, she is at liberty to be mar- 
ried to whom she will ; only in the Lord. 4C> But she 
is happier if she so abide, after my judgment : and I 
think also that I have the Spirit of God." 

ch. vin. " Now as touching things offered unta 
idols, we know that we all have knowledge. (Know- 
ledge puffeth up, but charity edifieth. 2 And if any 
man think that he knoweth any thing, he knoweth 
nothing yet as he ought to know. 3 But if any man 
love God, the same is known of him.) 4 As concern- 

1 Cor. vii. 36. Behaveth him- thought early marriage a duty. 

self uncomely. ~\ Newcome uses 1 Cor. vii. 38. Doeth belter."] 

a better word, unbecomingly. Rather, acteth more firmly : for 

He observes that the women the comparative here used is not 

were kept very recluse in Greece, that of the word which just 

It was in the power of the fa- before occurs, and is translated 

thcr to give them in marriage, melt. Kxhus wo/m. and y^ttwov 

w not. The Jews seem to have mtu. 



Sect, ix. ( 115 ) 1 Cor, vnir 

ing therefore the eating of those things that are of- 
fered in sacrifice unto idols, we know that an idol is 
nothing in the world, and that there is none other 
God but one. 5 For though there be that are called 
gods, whether in heaven or in earth ( as there be gods 
many, and lords many ), 6 but to us there is hut one 
God, the Father, of whom are all things, and we in 
him ; and one Lord Jesus Christ, by whom are all 
things, and we by him. 7 Howbeit there is not ifi 
every man that knowledge : for some, with conscience 
of the idol unto this hour, eat it as a thing offered 
unto an idol ; and their conscience, being weak, is 
defiled. 8 But meat commendeth us not to God : for 
neither, if we eat, are we the better; neither, if we 
eat not, are we the worse. 9 But take- heed lest by 
any means this liberty of yours become a stumbling- 
block to them that are weak. ,0 For if any man see 
thee which hast knowledge sit at meat in the idol's 
temple, shall not the conscience of him which is weak 
be emboldened to eat those things which are offered 
to idols ; V and through thy knowledge shall the weak 
brother perish, for whom Christ died*? 12 But when 
ye sin so against the brethren, and wound their weak 
conscience, ye sin against Christ. 13 Wherefore, if 
meat make my brother to offend, I will eat no flesh 
while the world standeth, lest I make my brother to 
offend." 

ch. ix. " Am I not an apostle ? am I not free? have 
I not seen Jesus Christ our Lord ? are not ye my Work 
in the Lord? 2 If I be not an apostle unto others, yet 

1 Cor. viii. 11. For whom ally, Christ died for those th$t 
Christ died.'] So that intention- may perish. Wilson, 

H 2 



1 Cor. ix. 



( lie ) 



Sec*, ix. 



doubtless I am to you : for the seal of mine apostle- 
ship are ye in the Lord. 3 Mine answer to them that 
do examine me, is this, 4 Have we not power to eat 
and to drink* ? 5 have we not power to lead about a 
sister, a wife*, as well as other apostles, and as the 
brethren of the Lord, and Cephas ? 6 or I only and 
Barnabas*, have not we power to forbear working ? 
7 who goeth a warfare at any time at his own charges? 
who planteth a vineyard, and eateth not of the fruit 
thereof? or, who feedeth a flock, and eateth not of 



1 Cor. ix. 4. Power to eat 
and to drink :] at the charge of 
our converts. Newcome. 

1 Cor. ix. 5. A sister ', a 
wife."] Gr. a wife, a sister. 
A wife being a sister. Geneva 
version. Or, a wife who is a 
sister in Christ. Or, a Christian 
woman, to provide for the ne- 
cessaries of life in our travels. 
Newcome, 

1 Cor. ix. 6. Or I only and 
Barnabas.'] The honourable 
mention which Paul made of 
Barnabas in this passage, de- 
serves notice, as it shows that 
these good men, notwithstand- 
ing their sharp contention about 
John Mark, Acts xv. 39, enter- 
tained no resentment against 
each other on that account; but 
mutually esteemed each other ; 
and perhaps on some occasions 
preached the gospel together as 
before. Macknight. I do not 
doubt that it might be so ; but 



I think that this passage only 
proves that resentment did not 
dwell with Paul. Yet I confess, 
the familiar manner in which 
the apostle here links his own 
name with that of Barnabas, 
makes it probable that they 
were kno^ji at Corinth, as joint, 
labourers in the gospel. Now 
they had not been there toge- 
ther, before they parted at An- 
tioeh, for any thing that ap- 
pears; therefore, if at all, it must 
have been since. And we know 
the gospel-spirit naturally puts 
an end to strife. Paul also 
notices Mark. He commends 
him to the Colossians ; and he 
desires Timothy to bring him to 
Rome. Col. iv. 10. 2 Tim. iv. 
11. Doddridge seems to con. 
elude from this passage, both 
that Barnabas had been at Co- 
rinth, and that he supported 
himself there by labour. 



Sect. ix. 



( 117 ) 



1 Coit. ix. 



the milk of the flock ? 8 Say I these things as a man ? 
or saith not the law the same also ? 9 For it is written 
in the law of Moses, Thou shalt not muzzle the mouth 
of the ox that treadeth out the corn*. Doth God take 
care for oxen* ? *° or saith he it altogether* for our 
sakes ? For our sakes, no doubt, this is written: that 
he that ploweth should plow in hope ; and that he 
that thresheth in hope should be partaker of his hope. 
11 If we have sown unto you spiritual things, is it a 
great thing if we shall reap your carnal things ? 12 If 
others be partakers of this power over you, are not 
we rather? Nevertheless we have not used this power: 
but suffer all things, lest we should hinder the gospel 
of Christ. 13 Do ye not know that they which minis- 
ter about holy things, live of the things of the tern- 
pie ? and they which wait at the altar, are partakers 
with the altar ? t4 Even so hath the Lord ordained, 



1 Cor. ix. 9. That treadeth 
out the corn^\ It is well known 
that this was the custom in 
Judea, and other Eastern na- 
tions. It is still retained by 
many of them, and particularly 
at Ceylon. Doddridge. This 
precept is in Deut. xxv. 4. 

Ibid. Doth God take care for 
Qxen?~[ The interrogative, in 
our version, carries with it the 
force of a negative, and imports 
that he doth not care for oxen ; 
whereas it is evident from holy 
writ, that his providence extends 
to the minutest things. Mark- 
land observes that povo* [only] 
is understood, M>; y.ovov rm 0ouv 



/xeX« t« ©«*/. Symonds. With 
this agrees the modern French" 
version; [Lond. 1803; Corral.] 
Dieu ria-t-il en vue que les 
bceufs. 

1 Cor.ix. 10. Altogether.! Gr* 
wjcvrwr, which Doddridge trans- 
lates on the whole, and has this 
note : i It cannot bethought that 
God had no regard at all for 
the brute creatures, in suck 
precepts as these: and there- 
fore I thought it better to render 
«yavW, on the whole, than en- 
tirely, or altogether, though, 
that [he should have said thisj 
sense is more frequent.' Park- 
hurst agrees with him. 



1«C0R. IX. 



( us ) 



Sect. 



IX 



that they which preach the gospel, should live of the 
gospel. 15 But I have used none of these things : nei- 
ther have I written these things, that it should be so 
done unto me : for it were better for me to die, than 
that any man should make my glorying void. 16 For 
though I preach the gospel, I have nothing to glory 
of: for necessity is laid upon me; yea, woe is unto 
me, if I preach not the gospel ! i7 For if I do this 
thing willingly, I have a reward : but if against my 
will, a dispensation of the gospel is committed unto 
me*. 18 What is my reward then ? Verily, that when 
I preach the gospel, I may make the gospel of Christ 
without charge, that I abuse not my power in the 
gospel. * 19 For though I be free from all men, yet 
have I made myself servant unto all, that I might gain 
the more. *° And unto the Jews I became as a Jew*, 
that I might gain the Jews; to them that are under 
the law, as under the law, that I might gain them that 
are under the law; 21 to them that are without law, 
as without law ("being not without law to God, but 
under the law to Christ), that I might gain them that 



1 Cor. ix. 17. The Greek 
editions in general, I believe, 
have a full stop at the end of 
this verse, which is not the case 
with our translation. The em- 
phasis in reading, therefore, 
should be strongly laid on the 
word, is. The sense would be 
full as clear if the word dispen- 
sation were changed to steward- 
ship ; and the clause were to 
pun thus : But if unwillingly , 



this stewardship is intrusted to 
me. Unwillingly is contrasted 
with willingly, as a.xuv is with 
Jkwv; stewardship answers better 
to o/V.oyo/x/av ; and this can hardly 
be said to be" supplied: — tlie 9 
would do nearly as well. A. 

1 Cor. ix. 20. Unto the Jews, 
I became as a Jew, 4 X '-] See 
an instance, Acts xvi. 3; and 
something of a similar kind, 
though long after. Acts xxi. 26, 



Sect. 



IX. 



( HO ) 



1 Cox. ix. 



are without law. . 22 To the weak became I as weak, 
that I might gain the weak : I am made all things to 
all men, that I might by all means save some. 23 And 
this I do for the gospel's sake, that I might be par- 
taker thereof with you." 

" - M Know ye not that they which run in a race, 
run all ■ but one receiveth the prize ? So run, that 
ye may obtain. 25 And every man that striveth for 
the mastery*, is temperate in all things. Now they 
do it to obtain a corruptible crown* ; but we, an in- 
corruptible. 26 1 therefore so run, not as uncertainly; 
so n>ht \ } not as one that beateth the air: 27 but 1 
keep under my body*, and bring it into subjection : 



1 Cor. ix. 25. Striveth for 
the master i/.] I prefer with 
New come, Contendeth in the 
games. The Gr. is one word, 
iyom^etos, which would at once 
be so understood by the Corin- 
thians, as the Isthmian games 
were celebrated near their city. 
■In such games the candidates 
for prizes were obliged to use 
great moderation in living, pre- 
paratory to the contest. Hence 
the comparison in this place is 
striking and apposite. A. 

Ibid. A corruptible, crown.] 
The crown in the Olympic games 
was of wild olive ; in the Pythi- 
an, of .laurel; in the Isthmian, 
or Corinthian, of pine- tree; and 
in the Xemsan, of smallage or 
parsley. Doddridge. 

i Cor. ix. 27. / keep under 



my body.'] The translators hay© 
here rather paraphrased than 
translated ; and have produced 
tautology: for keeping under 
and subjection are nearly syno- 
nymous. — Wakefield has at- 
tempted a closer version. But 
I bruise my body and keep it 
under ; lest by any means after 
proclaiming to others, #*»— 
The Greek word which he trans- 
lates, bruise, is virumixfy), in our 
letters, hypopiazo. It is derived 
from vwuirm (hypopion), the 
part of the face under the eye. 
The word also which he turns 
by proclaim, and our translators 
by preach, x.vev^, (keruxas), 
is the word used to describe the 
office of the herald, called in 
Greek, kerux, who proclaimed 
the conqueror. Allusions to the 



1 Cor. ix. 



( 120 ) 



Sect. ix. 



lest that by any means, when I have preached to 
others, I myself should be a castaway*." 

ch. x. {( Moreover, brethren, I would not that ye 
should be ignorant, how that all our fathers were un- 
der the cloud, and all passed through the sea ; 2 and 
were all baptized unto Moses in the cloud, and in the 
^ea; 3 and did all eat the same spiritual meat; 4 and 
did all drink the same spiritual drink : for they drank 
of that spiritual Rock that followed them: and that 
Rock was Christ. 5 But with many of them God was 
not well pleased : for they were overthrown in the 
wilderness. 6 Now these things were our examples, 
to the intent we should not lust after evil things, as 
they also lusted. 7 Neither be ye idolaters, as were 
some of them ; as it is written, The people sat down 
to eat and drink*, and rose up to play*. 8 Neither 
let us commit fornication, as some of them commit- 
ted, and fell in one day three and twenty thousand. 
9 Neither let us tempt Christ, as some of them also 
tempted*., and were destroyed of serpents. to Neither 



Grecian games are frequent in 
the four last verses of this chap- 
ter, which may be seen more at 
large in Hammond or Whitby ; 
and as the Isthmian were cele- 
brated near Corinth, the meta- 
phorical language which the 
apostle here uses, must have 
been peculiarly pertinent; and 
his exordium " Know ye not" 
ver. 24. peculiarly proper. 

1 Cor. ix. 27. Cast 'azc ay. .] 
The same word *W/*©* 5 is 



translated reprobate at 2 Cor. 
xiii. 5. See note thereon. 

1 Cor. x. 7. To eat and 
drink.] To feast, after their 
idolatrous sacrifices. Newcomc. 

Ibid. To play.~\ To dance, 
in honour of the idol. Neze- 
come. The golden calf. See 
Exod. xxxii. 6. 

1 Cor. x. 9. Tempt Christy 
as some of them also tempted.] 
This refers to Numbers xxi. 5. 
where it is said, u And the peo- 



Sect. ix. 



( 121 ) 



ICor. 



X. 



murmur ye, as some of them also murmured, and 
were destroyed of the destroyer. " Now all these 
things happened unto them for ensamples : and they 
are written for our admonition, upon whom the ends 
of the world* are come. 12 Wherefore let him that 
thinketh he standeth, take heed lest he fall. 43 There 
hath no temptation taken you but such as is common 
to man : but God is faithful, who w T ill not suffer you 
to be tempted above that ye are able; but will with 
the temptation also make a way to escape, that ye 
may be able to bear it" 

" 14 Wherefore, my dearly beloved, flee from idol- 
atry. 15 I speak as to wise men ; judge ye what I say. 
16 The cup of blessing* which we bless, is it not the 
communion of the blood of Christ ? The bread which 
we break*, is it not the communion of the body of 



pie spake against God, and a- 
gainst Moses — and the Lord 
sent fiery serpents among them," 
&c. — Read the whole passage. 
This harmonizes with ver. 4 ; 
and it appears from both, that 
Paul esteemed Christ to have 
been the guide of the Israelites 
in the wilderness. I acknow- 
ledge this is rather a doctrinal 
note ; but not having before seen 
this text brought forward, I 
could scarcely resist the inclina- 
tion to deviate a little from my 
general plan. The reader is not 
likely to meet with many such 
remarks, in this selection. 
1 Cor. x. 11. Ends of the 



Korld.~] Literally, Ends of the 
ages. Locke says that by ages, 
aitous, were denominated the 
periods between each jubilee. 
Now, seeing the gospel finishes 
the law, the ends of the ages 
mean the termination of the legal 
dispensation. That Paul, and 
his contemporaries, lived at that 
period, no Christian will deuy. 
Thus, also, consider Luke i. 70. 
Acts iii. 21 . 1 Cor. ii. 7. Eph. 
iii. 21. Col. i. 26. and Heb. ix. 
26. 

1 Cor. x. 16. Cup of blessing 
— bread which zve break.] Cup 
of blessing was a name given by 
the Jews to a cup of wine 3 which 



I Coir. 



x. 



( 122 ) 



Sect, 



ix= 



Christ ? i7 For we being many are one bread, and one 
body : for we are all partakers of that one bread. 
18 Behold Israel after the flesh : are not they which 
eat of the sacrifices partakers of the altar ? 19 What 
say I then ? that the idol is any thing, or that which 
is offered in sacrifice to idols is any thing? 2 °Buti~ 
say,, that the things which the Gentiles sacrifice, they 
sacrifice to devils*, and not to God : and I would not 



they solemnly drank in the pas- 

sover, with thanksgiving. Bread^ 
ife. This was taken from the 
custom of the Jews, in the pas- 
sover, to break a cake of un- 
leavened bread. Locke. 

I Cor. x. 20. They sacrifice 
to devils:'] Or demons. The 
word loct^oyioc^ demons, is used in 
ihe Sepiuagint, to denote the 
ghosts of men deceased. It is 
probable that the writers of the 
New Testament used the word 
demon in the same sense : espe- 
cially as it is well known that 
the greatest part of the heathen 
gods were dead men. The hea- 
thens worshipped two kinds of 
demons. The one kind were 
the souls of kings and heroes 
deified after death, but who 
could have no agency in human 
affairs ; the other those evil 
spirits, who, under the names of 
Jupiter, Apollo, Trophonius, 
&c. moving the heathen priests 
and priestesses to deliver ora- 
cles, greatly promoted idolatry. 



Macknight. But was not Ju- 
piter an old dead king of Crete ? 
Apollo was the Sun. Tropho- 
nius is hardly worth mentioning. 
And, after all, many will think 
that the heathen oracles were 
only guesses and imposture. 
They were delivered in expres- 
sions so dark, as to want other 
oracles to explain them. But 
it is no more than candid to let 
Macknight speak further for 
his own opinion. After quoting 
in another note, the following 
passage from Potter's Antiqui- 
ties of Greece, viz. ' Few that 
pretended to inspiration, but 
raged, foaming, and yelling, 
and making a strange terrible 
noise ; sometimes gnashing their 
teeth, shivering and trembling, 
and with a thousand antic mo- 
tions. |n short these Rapii 
and Deo pleni were beside them- 
selves, and actually mad :' — after 
quoting this, Macknight sub- 
joins, To this God alludes, Isaiah 
'xliv. 25. Ci I am the Lord wh<$ 



SECT. IX, 



( 123 ) 



1 Cor. x. 



that ye should have fellowship with devils. 21 Ye can- 
not drink the cup of the Lord, and the cup of devils: 
ye cannot be partakers of the Lord's table, and of the 
table of devils. 22 Do we provoke the Lord to jea- 
lousv r are we stronger than he ? 23 All things are 
lawful for me, but all things are not expedient: all 
things are lawful for me, but all things edify not. 
24 Let no man seek his own, but every man another's 
wealth*. 25 Whatsoever is sold in the shambles*, that 
eat, asking no question for conscience sake : 26 for 
the earth is the Lord's, and the fulness thereof. 27 If 
any of them that believe not, bid you to a feast, and 
you be disposed to go ; whatsoever is set before you, 
eat, asking no question for conscience sake. 28 But 
if any man say unto you, This is offered in sacrifice 
unto idols*, eat not, for his sake that showed it, and 



frustrated* the tokens of the 
liars, and maketh diviners mad." 
It is true in these frantic fits of 
the heathen diviners, there was 
often much imposture ; yet in 
some instances there seems to 
have been a real possession of 
the devil, as in the case of the 
damsel, mentioned Acts xvi. 16. 
1 Cor. x. 24. Let no man 
seek his own, but every man 
another's wealth.'] In the last 
century [he means the 17th] 
wealth signified prosperity in 
-general, as well as riches; but 
it is now confined to the latter 
sense. Symonds. He would 
also understand the first clause 
with limitation. 



1 Cor. x. 25. Sold in the 
shambles.'] As the Grecian 
priests had often more flesh of 
their sacrifices, than they and 
their families could consume, 
it was natural for them to take 
this method of disposing of it; 
and at the time of extraordinary 
sacrifices, it is probable the 
neighbouring markets might 
chiefly be supplied from their 
temples. Doddridge. 

1 Cor. x. 28. Offered in sa- 
crifice unto idols. ]Gr. efivXoQvrov. 
Two manuscripts, one of them 
the Alexandrine, have UgoQvrov, 
which means simply, offered in 
sacrifice^ or, slain in sacrifice. 
This seems full as natural in the 



I Cor. x. 



( 124 ) 



Sect. ix» 



for conscience sake : for the earth is the Lord's, and 
the fulness thereof: 29 conscience, I say, not thine 
own, but of the other : for why is my liberty judged 
of another mans conscience ? 30 For if I by grace be 
a partaker, why am I evil spoken of for that for which 
I give thanks ? 31 Whether therefore ye eat, or drink, 
©r whatsoever ye do, do all to the glory of God. 
32 Give none offence, neither to the Jews, nor to the 
Gentiles, nor to the church of God. 33 Even as I 
please all men in all things*, not seeking mine own 
profit, but the profit of many, that they may be sa- 
■ved. (ch. xi.) Be ye followers* of me, even as I also 
am of Christ/' 

(C 2 Now I praise you, brethren, that ye remember 
me in all things, and keep the ordinances, as I de- 
livered them to you. 3 But I would have you know, 
lhat the head of every man is Christ ; and the head 
of the woman is the man ; and the head of Christ is 
God. 4 Every man praying or prophesying, having 
Jiis head covered, dishonoured! his head*. 5 But every 



mouth of a Gentile ; who pro- 
bably would not use the te?m 
idol j speaking of his deity. A. 

1 Cor. x. 33. In all things ,] 
viz. which Christian liberty al- 
lows. Newcome* 

1 Cor. xi. 1. Follozvcrs.] 
That is imitators, Gr. p/a»t««. 
X.uther, Bcza, Locke, &c. would 
read this verse as belonging to 
the tenth chapter. Alterations 
of this kind often open the sense. 
The division into chapters is, 
comparatively, a modern thing. 



1 Cor. xi. 4. Every man 
praying, fyc. having his head 
covered, dishonour eth his head.] 
It was certainly the custom 
among the Greeks and Romans, 
as well as the Jews, to appear, 
in worshipping assemblies, with 
their heads covered ; and it is 
certain the Jewish priests wor« 
a kind of turban t when mini,, 
stering in the temple. But it 
seems the Corinthian men wore 
a veil out of regard to the Pha* 
risaical traditions, and in imiilu 



Sect. rx. 



( 125 ) 



h Cor. xl 



woman that prayeth or prophesieth with her head un- 
covered*, dishonoureth her head : for that is even all 
one as if she were shaven. * For if the woman be 
not covered, let her also be shorn : but if it be a 
shame for a woman to be shorn or shaven, let her be 
covered. 7 For a man indeed ought not to cover his 
head, forasmuch as he is the image and glory of God; 
but the woman is the glory of the man : 8 for the 
man is not of the woman ; but the woman of the man : 
* neither was the man created for the woman ; but 
the woman for the man. 10 For this cause ought the 
woman to have power on her head, because of the 
angels*. 41 Nevertheless, neither is the man without 



tion of the custom prevailing 
in the synagogue, which there- 
fore the apostle disapproved- 
Thc women seem to have worn 
their hair dishevelled, when 
praying by divine inspiration. 
This made them resemble those 
pagan priestesses, who pretended 
to be actuated by their gods : 
the apostle therefore with great 
propriety discourages it, Dod- 
dridge. But see note on ver. 
10- 

1 Cor. xi. 5. With her head 
uncovered/] Among the Jews, 
Greeks, and Romans, women 
were veiled when they appeared 
abroad. It was deemed a token 
of superiority in the mau to be 
uncovered ia public. 2W_zp- 
eome. 

} Cor. xi. 10, Because of 



the angels."] This passage has 
puzzled all the commentators. 
There is however an ingenious 
conjecture in Bowyer's Collec- 
tion. As the veil, on the wo- 
man, was a token of the man's 
superiority, or power, the word 
pozcer is here by a strong meta- 
phor, put for veil. The word 
angel is supposed to mean spg ; 
and it is used in that sense in 
James ii. 25 : that is, the Greek 
word, ayyzKos. angelos. 1 Cor, 
xiv. 23. and Gal. ii. 4. are re- 
ferred to, for the purpose of 
showing that the church was 
troubled with spies. These 
things being premised, the sense 
will accordingly be, The woman 
ought to have the veil on her 
head) because of the spies. I 
should have mentioned that the 



1 Cor. xi, 



( m ) 



Sl'.t. 



IX. 



the woman, neither the woman without the man, in 
the Lord. i2 For as the woman is of the man, even 
so is the man also by the woman ; but all things of 
God. 13 Judge in yourselves : is it comely* that a 
woman pray unto God uncovered ? 14 Doth not even 
nature itself teach you, that if a man have long hair, 
it is a shame unto him ? 15 But if a woman have long 
hair, it is a glory to her : for her hair is given her for 
a covering. 16 But if any man seem to be conten- 
tious*, we have no such custom, neither the churches 
of God/' 

Ci i7 Now in this that I declare unto yon, I praise 
you not, that ye come together not for the better, but 
for the worse. 18 For first of all, when ye come to- 
gether m the church, I hear that there he divisions 
among you ; and I partly believe it. 19 For there 
must be also heresies among you, that they which 
are approved, may be made manifest among you. 
20 When ye come together therefore into one place, 
this is not to eat the Lord's supper. 21 For in eating 
every one taketh before other, his own supper: and 



simple meaning of angelos is 
messenger ; which meaning is 
generally obvious in the common 
word, angel. 

1 Cor. xi. 13. Judge — is it 
comely , &c] The Grecian wo- 
men used to appear in their veils 
when they came into the public 
assemblies. Doddridge. 

1 Cor. xi. 16. To be conten- 
tious.'] The Gr. is, p/Xov«*or, a 
lover of contention — or dispute : 



which is a better phrase. The 
love of dispute is a weakness of 
judgment, into which, without 
watchfulness, pious men are apt 
to fall : and the more so because 
they feel themselves assured of 
truth. A secret pride, scarcely 
discoverable to themselves, is 
the occasion of it; and humili- 
ty, the only certain medicine. 

c e ccelo descendit yvwQt 

c-xzt/roy.' A, •• T . 



Sect. ix. ( 127 ) IC 



OR. XL 



one is hungry , and another is drunken. 22 What* 
have ye not houses to eat and to drink in ? or despise 
ye the church of God, and shame them that have not? 
What shall I say to you ? shall I praise you in this ? 
I praise you not. 23 For I have received of the Lord 
that which also I delivered unto you, That the Lord 
Jesus, the same night in which he was betrayed, took 
bread : 24 and when he had given thanks, he brake it, 
and said, Take, eat ; this is my body, which is broken 
for you : this do in remembrance of me. 25 After 
the same manner also lie took the cup, when he had 
supped, saying, This cup is the new testament in my 
blood : this do ye, as oft as ye drink it, in remem- 
brance of me. 26 For as often as ye eat this breads 
and drink this cup, ye do show the Lord's death till 
he come. 27 Wherefore, whosoever shall eat this 
bread, and drink this cup of the Lord unworthily, 
shall be guilty of the body and blood of the Lord. 
29 But let a man examine himself, and so let him eat 
of that bread, and drink of that cup. 29 For he that 
eateth and drinketh unworthily, eateth and drinketh 
damnation* to himself, not discerning the Lord's 
body. 30 For this cause many are weak and sickly 
among you, and many sleep. 31 For if we would judge 
ourselves, we should not be judged. 32 But when we 
are judged, we are chastened of the Lord, that we 
should not be condemned with the world. 33 "Where- 
fore, my brethren, when ye come together to eat, 
tarry one for another. 34 And if any man hunger, let 
him eat at home; that ye come not together unto 



1 Gor. %i. 29, Damnation."} Rather Judgment, So New come. 



1 Cor. xi. 



(128 ) 



Sect. 



IX, 



condemnation. And the rest will I set in order when 
I come." 

ch. xii. " Now concerning spiritual gifts, brethren, 
I would not have you ignorant. 2 Ye know that ye 
were Gentiles, carried away unto these dumb idols, 
even as ye were led. 3 Wherefore I give you to un- 
derstand, that no man speaking by the Spirit of God, 
calleth Jesus accursed*: and that no man can say that 
Jesus is the Lord, but by the Holy Ghost. 4 Now 
there are diversities of gifts, but the same Spirit. 
5 And there are differences of administrations, but 
the same Lord. 6 And there are diversities of opera- 
tions*, but it is the same God which worketh all in all. 
7 But the manifestation of the Spirit is given to every 
man to profit withal. 8 For to one is given by the 
Spirit the word of wisdom ; to another, the word of 
knowledge by the same Spirit ; 9 to another, faith by 
the same Spirit; to another, the gifts of healing by 
the same Spirit; *° to another, the working of mira- 
cles; to another, prophecy; to another, discerning of 



1 Cor. xii. 3. Calleth Jesus 
accursed.'] Which was the lan- 
guage of the unbelieving Jews, 
because he was crucified. See 
Gal. iii. 13. Nezvcome. See also 
note on 1 Cor. i. 23. 

1 Cor. xii. 6. Diversities of 
operations.] Macknight here 
forms a word, and translates 
thus, Diversities of inwork- 
ings : which, if a member of 
the Society of Friends had done, 
he would have been accused of 
doing it to support his opinion. 
Macknight subjoins, to the word 



inworkingS) c so the original 
word begyviAxluv literally signifies. 
The meaning is, that the spiri- 
tual men, according to the diffe- 
rent gifts with which they were 
endowed, had different impres- 
sions made upon their minds at 
the time they exercised these 
gifts.' So far Macknight. H» 
seems^ to have more difficulty in 
adopting this word at verse 10. 
where he turns what our bibles 
have working of miracles, thus^ 
inworkings of powers. 



Sect, ix, ( l c 29 ) 1 Cor. xii. 

spirits; to another, divers kinds of tongues; to ano- 
ther, the interpretation of tongues : " but all these 
worketh that one and the self-same Spirit*, dividing 
to every man severally as he will. 12 For as the body 
is one, and hath many members, and all the members 
of that one body, being many, are one body ; so also 
is Christ. 13 For by one Spirit are we all baptized 
into one body, whether we be Jews or Gentiles, whe- 
ther we be bond or free ; and have been all made to 
drink into one Spirit. 14 For the body is not one 
member, but many. i5 If the foot shall say, Because 
I am not the hand, I am not of the body; is it there- 
fore not of the body? 16 And if the ear shall say, 
Because I am not the eye, I am not of the body ; is 
it therefore not of the body ? 17 If the whole body 
were an eye, where were the hearing ? if the whole 
were hearing, where were the smelling ? 18 But now 
hath God set the members, every one of them in the 
body, as it hath pleased him. 19 And if they were all 
one member, where were the body ? 20 But now are 
tliey many members, yet but one body. 21 And the 
eye cannot say unto the hand, I have no need of thee; 
nor again, the head to the feet, I have no need of 
you. 22 Nay, much more those members of the body, 
which seem to be more feeble, are necessary : 23 and 
those members of the body, which we think to be less 
honourable, upon these we bestow more abundant 
honour ; and our uncomely parts have more abundant 
comeliness. 24 For our comely parts have no need : 

1 Cor. xii. 11. But all these thus: But one and the same 
worketh that one and the self- Spirit worketh all these : name. 
same Spirit.] Better transposed ly, the gifts before mentioned. 



I Cor 



xii. 



( 130 ) 



Sect. rx. 



but God hath tempered the body together, having 
given more abundant honour to that part which lack- 
ed : 25 that there should be no schism in the body ; 
but that the members should have the same care one 
for another. 26 And whether one member suffer, all 
the members suffer with it ; or one member be ho- 
noured, all the members rejoice with it. 27 Now ye 
are the body of Christ, and members in particular. 
28 And God hath set some in the church, first apostles, 
secondarily prophets, thirdly teachers, after that mi- 
racles, then gifts of healings, helps, governments, 
diversities of tongues. 29 Are all apostles ? are all- 
prophets ? are all teachers ? are all workers of 
miracles ? 3 ° have all the gifts of healing ? do all 
speak with tongues ? do all interpret ? 31 But covet 
earnestly the best gifts : and yet show I unto you a 
more excellent way/' 

ch. xiii. (C Though I speak with the tongues of men 
and of angels, and have not charity*, I am become as 



1 Cor. xiii. 1. Charity. ] It 
is the same word, wliich is trans- 
lated Love, in other places ;■ par- 
ticularly in the beloved and lov- 
ing apostle, John. It stands 
Love in Tyndall's version, and 
in the translations of 15 49 and 
1568. I believe Crutwell enu- 
merates at least seven English 
versions where it so stands. This 
being a short chapter, I am in- 
clined to transcribe it for the 
reader's perusal, with this simple 
and just alteration. 

a Though I speak with the 



toagues of men, and of angels, 
and have not love, I am become 
as sounding brass, or a tinkling 
cymbal. And though I have the 
gift of prophecy, and under- 
stand all mysteries', and all 
knowledge; and though I have 
all faith, so that I could remove 
mountains, and have not love, 
I am nothing. And though I 
bestow all my goods to feed the 
poor, and though I give my 
body to be burned, and have 
not love, it profiteth me no- 
thing. Love sulfereth long, and 



Sect. ix. 



( 131 ) 



1 Cor. xiii, 



sounding brass, or a tinkling cymbal*. 2 And though 
I have the gift of prophecy, and understand all mys- 
teries, and all knowledge; and though I have all faith, 
so that I could remove mountains, and have not cha- 
rity, I am nothing. 3 And though I bestow all my 
goods to feed the poor, and though I give my body 
to be burned, and have not charity, it profheth me 
nothing, 4 Charity suffereth long, and is kind ; cha- 



is kind ; love envieth not ; love 
vaunteth not itself, is not puf- 
fed up, doth not behave itself 
unseemly, seeketh not its own, 
is not easily provoked, thinketh 
no evil ; rcjoiceth not in ini- 
quity, but rejoiceth in the truth ; 
beareth all things, believeth all 
things, hopeth all things, endu- 
reth all things. Love never 
faileth : but whether there be 
propheeies, they shall fail; whe- 
ther there be tongues, they shall 
cease ; whether there be know- 
ledge, it shall vanish away. For 
we know in part, and we pro- 
phesy in part. But when that 
which is perfect is come, then 
that which is in part shall be done 
away. (When I was a child, 
I spake as a child, I understood 
a* a child, I thought as a child; 
but when I became a man, I put 
away childish things). For now 
we see through a glass, darkly; 
but then face to face: now I 
know in part; but then shall I 
know, even as also I am known. 

I 



And now abideth Faith, Hope, 
Love, these three : but the 
greatest of these is Love ! " 

I will close these remarks 
with the memorable words of 
our Lord. " A new command- 
ment I give unto you, That ye 
love one another ; as I have 
loved you, that ye also love one 
another. By this shall all men 
know that ye are my disciples, 
if ye have love one to another.' ' 

EvtoXyiv xxivviv oiou^i l(j.iV) \vx ayx~ 
lixtz xKK^Kas' v.xtfuis v\<y xTtr\? x vjj.xs* 
tvx xxi v[j*hs xyxTTxre xWriKas . 'E» 
T8Ta> yvcucrovlxi ttxvtss qti 1(aoi [AxXy- 
rxt Jf£, Ixv afxTryv ly^rs h aAA^Ao.T. 
John xiii. 34, 35. A. 

Ibid. Cymbal.] A cymbal 
consisted of two large, hollowed 
plates of brass, with broad brims, 
which were struck one against 
another. . They made a great 
sound. Locke. I think tink- 
ling not a good word. I should 
prefer clanging^ if there be such, 
a word. 



1 Cor. xiii. 



( 132 ) 



Sect. ix, 



rity envieth not ; charity vaunteth not itself, is not 
puffed up, 5 doth not behave itself unseemly, seeketh 
not her own, is not easily provoked, thinketh no evil ; 

6 rejoiceth not in iniquity, but rejoiceth in the truth; 

7 beareth* all things, believeth all things, hopeth all 
things, endureth all things. 8 Charity never faileth : 
but whether there be prophecies, they shall fail; whe- 
ther there be tongues, they shall cease ; whether there 
he knowledge, it shall vanish away*. 9 For we know 
in part, and we prophesy in part. 10 But when that 
which is perfect is come, then that which is in part 
shall be done away*. (" When 1 was a child, I spake 
as a child, I understood as a child, I thought as a child; 
but when [became a man, I put away childish things). 
12 For now we see through a glass, darkly ; but then 
face to face : now I know in part ; but then shall I 
know even as also I am known. 13 And now abideth 
faith, hope, charity, these three; but the greatest of 
these is charity." 



1 Cor. xiii. 7. Beareth. ] 
Gr. s-gya;. Newcome translates 
this word cover eth: and his 
note is, ' Hides, conceals, the 
faults of others.' — But this is 
dubious. Srsyw may sometimes 
mean to conceal ; but our apos- 
tle, in other places where he 
has used it, employs it in the 
sense of sustaining: as in ch. 
ix. 12. tzmtx rsyo/x-sv, We suffer 
all things ; 1 Thcss. iii. 1 & 5, A/o 

fJ.flKSrt S'E'/'SVTSJ' A/df TSTO (/.VliCETl 

stym — > Wherefore^ z&hen we 
could no longer forbear.— For 



this cause when I could no lon- 
ger forbear. There is a passage 
in 1 Pet. iv. 8. " Charity (i. e. 
Love) shall cover the multitude 
of sins," which may have led to 
the notion of covering here ; but 
the Gr. verb is xaAtnj/s/, and so 
it is in James v. 20. A. 

1 Cor. xiii. 8. Vanish away.] 
Translated fail just before, 
which is, I think, a better word. 

1 Cor. xiii. 10. Done away.] 
Still the same word in Greek^ 

KZTagyeu, in flit. pass. 



Sect. ix. 



I 133 ) 



1 Con. xiv. 



ch. xiv. <e Follow after charity*,, and desire spiritual 
gifts, but rather that ye may prophesy. 2 For he that 
speaketh in an unknown tongue, speaketh not unto 
men, but unto God : for no man understandeth him; 
howbeit in the spirit he speaketh mysteries. 3 But he 
that prophesieth, speaketh unto men to edification, 
and exhortation, and comfort. 4 He that speaketh in 
an unknown tongue, edifieth himself; but he that 
prophesieth, edifieth the church. 5 I would that ye 
all spake with tongues, but rather that ye prophe- 
sied : for greater is he that prophesieth than he that 
speaketh with tongues, except he interpret, that the 
church may receive edifying. 6 Now, brethren, if I 
come unto you, speaking with tongues, what shall I 
profit you, except I shall speak to you either by re- 
velation, or by knowledge, or by prophesying, or by- 
doctrine ? 7 And even things without life, giving 
sound*, whether pipe or harp, except they give a 



1 Cor. xiv. 1. Follow after 
charily r\ Rather 'pursue Love. 
The word haunt properly sig- 
nifies to pursue with eagerness, 
like that with which hunters 
follow their game. And it may- 
be intended to intimate how 
hard it is to obtain, and pre- 
serve, such a truly benevolent 
spirit, in the main series of life ; 
considering, on the one hand, 
how many provocations we 
are like to meet with ; and, 
on the other, the force of self- 
love, which will, in so many 
instances, be ready to break in 



upon it. Doddridge. 

1 Cor. xiv. 7. Things with- 
out life, giving sound.'] Pipes 
certainly were made use of, on 
joyous occasions, as well as 
those that were melancholy : 
as is evident from the use of the 
kindred verb, Matth. xi. 17. 
u We have piped to you, and 
ye have not danced; we have 
mourned to you, and ye have 
not lamented : " where we see 
the contrary uses, to which 
these pipes .of antiquity were 
put, is [are] pointed out. 6 We 
piped to you such airs as are 



1 Cor. xit. 



( 134 ) 



Sect. 



IX. 



distinction in the sounds, how shall it be known what 
is piped or harped ? 8 for if the trumpet give an un- 
certain sound, who shall prepare himself to the bat- 
tle ? 9 so likewise ye, except ye utter by the tongue 
words easy to be understood, how shall it be known 
what is spoken ? for ye shall speak into the air. 

10 There are, it may be, so many kinds of voices* in 
the world, and none of them is without signification. 

11 Therefore if I know not the meaning of the voice, 



piped to those that dance ; but 
ye would not dance. We then 
tried you with those tunes that 
are used in times of lamentation ; 
but you would not act the part 
of mourners.' The words of 
St. Paul will appear with the 
greatest energy, if we consider 
them as signifying, that for want 
of a due distinction of sounds, 
those by whom a procession, 
according to the usages of the 
East, should pass, might be at 
a loss to know whether tliey 
should join them [it] with ex- 
pressions of gratulation or words 
©f lamentation. Irwin has given 
an instance of such a joining, 
in the latter case, p. 245. where, 
speaking of the singing in a 
funeral procession that went by 
the house, he says, There was 
an Arabian merchant on a visit 
to us, when the funeral went 
by ; and though in company 
with strangers, he was not a- 
■ shamed to run to the window, 



and to join audibly in the devo- 
tions of the train. If a pipe 
was designed to regulate the 
expressions that were to be 
made use of, if it gave an un- 
certain sound, how should a 
by-stander know how to behave 
himself? " Even things without 
life, giving sound, whether pipe 
or harp, except they give a dis- 
tinction in the sounds, how 
shall it be known what is piped 
or harped ? " How shall a man 
know what the music is designed 
to produce, congratulation, or 
condolence? Harmer, iii. 397, 
note; or 4th Ed. in. 25, note. 

1 Cor. xiv. 10. So many 
kinds of voices,'] This is not 
very clear in our version ; and 
in the original, has occasioned 
some difficulty. Bcza's notion 
of it seems this : There are many 
languages in the world, and 
none of them without its pecu- 
liar idiom. This appears to 
suit the context 



Sect. ix. ( 135 ) 1 Cor. xiv. 

I shall be unto him that speaketh a barbarian*, and 
he that speaketh shall be a barbarian unto me. 12 Even 
so ye, forasmuch as ye are zealous of spiritual gifts, 
seek that ve may excel to the edifying of the church. 
13 Wherefore, let him that speaketh in an unknown 
tongue, pray that he may interpret. 14 For if I pray 
in an unknown tongue, my spirit prayeth, but my 
understanding is unfruitful. 15 What is it then ? I 
will pray with the spirit, and I will piay with the un- 
derstanding also : I will sing with the spirit, and I 
will sing with the understanding also. 16 Else, when 
thou shalt bless with the spirit, how shall he that oc- 
cupieth the room of the unlearned, say Amen* at thy 
giving of thanks ; seeing he understandeth not what 
thou say est ? 17 For thou verily givest thanks well, 
but the other is not edified. 18 1 thank my God, i 
speak w^ith tongues more than ye all : 19 yet in the 
church I had rather speak five w T ords with my under- 
standing, that by my voice I might teach others also, 
than ten thousand words in an unknown tongue." 

1 Cor. xiv. 11. Barbarian.'] language which another did not 

The Greeks called all those understand. Macknight. 
barbarians who did not speak 1 Cor. xiv. 16. Say Amen^ 

their language. In process of fyc] It was usual to say Amen, 

time, however, the Romans, at blessing or giving thanks, 

having subdued the Greeks, privately at meals by those who 

delivered themselves by the were present. The apostle 

force of arms, from that oppro- here speaks of blessing in pub- 

brious appellation; and joined lie; on which occasion all the 

the Greeks, in calling all bar- people, as with one voice, said, 

barians who did not speak either Amen. To answer, Amen, to 

the Greek, or the Latin Ian- what was not understood, was 

guage. Afterwards, Barbarian not allowed. Burder^ 1345. A, 
signified any one 5 who spake a 



1 Cor. xiv. 



( 136 ) 



Sect. ix. 



<c 20 Brethren, be not children in understanding : 
howbeir, in malice be ye children, but in understand- 
ing be men. 21 In the law* it is written. With men of 
other tongues, and other lips, will I speak unto this 
people; and yet for all that will they not hear me, 
saith the £ord. 22 Wherefore tongues are for a sign, 
not to them that believe, but to them that believe 
not : but prophesying serveth not for them that be- 
lieve not, but for them which believe. 23 If therefore 
the whole church be come together in one place, and 
all speak with tongues, and there come in those that 
are unlearned, or unbelievers, will they not say that 
ye are mad ? 24 but if all prophesy, and there come 
in one that believeth not, or one unlearned, he is 
convinced of all, he is judged of all: 25 and thus are 
the secrets of his heart made manifest ; and so, fall- 
ing down on his face, he will worship God ; and re- 
port that God is in you of a truth. 26 How is it then, 
brethren ? when ye come together, every one of you 
hath a psalm*, hath a doctrine, hath a tongue, hath a 
revelation, hath an interpretation. Let all things be 
done unto edifying. 27 If any man speak in an nn- 



1 Cor. xiv. 21. The lazo.] 
The books of sacred scripture, 
delivered to the Jews by divine 
inspiration, under the law, be- 
fore the time of the gospel, 
which we now call the Old Tes- 
tament, are, in the writings of 
the New Testament, called, 
sometimes The Law, the Pro- 
phets, and the Psalms, as Luke 
xxiv. 44 ; sometimes, The Law 
and the Prophets, as Acts xxiv. 



14. and sometimes they are all 
comprehended under this one 
name, The Law, as here : for 
the passage cited is in Isaiah 
xxviii. 11. Locke. 

1 Cor. xiv. 26. A Psalm.] 
Harmer supposes the psalm 
mentioned in this verse, to have 
been an extemporaneous devo- 
tional song : so also the psa'ms 
and hymns, and spiritual songs 
mentioned, Col. Hi.- 16. 



Sect. ix. 



( 1ST ) 



1 Cor. xiv. 



known tongue, let it be by two, or at the most l\ij 
three, and that by course ; and let one interpret*. 
28 But if there be no interpreter, let him keep silence 
in the church; and let him speak to himself, and to 
God. 29 Let the prophets speak two or three, and let 
the other judge. 30 If any thing be revealed to ano- 
ther that sitteth by, let the first hold his peace*. 



1 Cor. xiv. 27. Let one in- 
terpret.^ Maimonides says 
that, from the time of Ezra, it 
had been customary that one 
,:d interpret to the people 
what was read out of the law. 
One verse only was read at a 
time, and there was silence till 
it was interpreted. Interpre- 
ters were not allowed to give 
their own sense of the words ; 
but were obliged to go accord- 
ing to the Targum of Onkelos. 
A man was not put into this 
office till he was fifty years of 
age. Burder. 1 347. 

The Hebrew language being 
lost, as a living language, during 
the Babylonish captivity ; the 
people could not understand the 
books of scripture, which were 
still read in the synagogues. 
Hence the necessity of inter- 
preting. The Targums were 
ancient versions or paraphrases 
of some of the original scripture 
books, in the Chaldee language, 
with which the Jews had be- 
come familiar, at Babylon, to 



the loss of their own. Onkelos 
translated the five books of 
Moses. Maimonides was a 
learned Jew, who nourished in 
the twelfth century. He was by 
birth a Spaniard, but resided in 
Egypt, where he was physician 
to the court. His most famous 
work entitled, More Nevochim, 
is an explanation of various 
parts of scripture. A. 

1 Cor. xiv. 30. Let the first 
hold his peace.'] I understand 
it thus, according to the mean- 
ing of the Greek word, and our 
common English, that, of two 
so preaching as they did in the 
primitive church, by inspira- 
tion, when a revelation was di- 
vinely and gradually opened to 
one who was silent, it would be 
gradually withdrawing from him 
that was speaking; of which he 
might be sensible, as well as the 
other who was to speak after 
him; and therefore should be 
regardful that he might not ex- 
ceed his part, and hinder ano- 
ther. Purser. 



I Cor. xiv. 



( 138 ) 



Sect. 



IX. 



31 For ye may all prophesy, one by one, that all may 
learn, and all may be comforted. 32 And the spirits 
of the prophets are subject to the prophets ( 33 for God 
is not the author of confusion, but of peace) : as in 
all churches of the saints. 34 Let your women keep 
silence in the churches*: for it is not permitted 
unto them to speak ; but they are commanded to be 
under obedience, as also saith the law. 35 And if they 
will learn any thing, let them ask their husbands at 
home : for it is a shame for women to speak in the 
church. 36 What ? came the word of God out from 
you ? or came it unto you only? 37 If any man think 
himself to be a prophet, or spiritual, let him acknow- 
ledge that the things that I write unto you, are the 
commandments of the Lord. 38 But if any man be 
ignorant, let him be io-norant. 39 Wherefore, breth- 
ren, covet to prophesy, and forbid not to speak with 
tongues. 40 Let all things be done decently and in 
order." 

en. xv. c( Moreover, brethren, I declare unto you 
the gospel which I preached unto you, which also ye 
have received, and wherein ye stand ; 2 by which also 
ye are saved, if ye keep in memory what I preached 
unto you, unless ye have believed in vain. 3 For I 



1 Cor. xiv. 34, 35. Let your 
Tcomen keep silence, #c] I 
apply this prohibition of speak- 
ing, only to reasoning, and 
purely voluntary diseoursc; but 
suppose a liberty left women 
to speak, when they had an im- 
mediate impulse and revelation 
from the Spirit of God. Iu the 



synagogues, it was usual for any 
man that had a mind, to demand 
of the teacher a farther expla- 
nation of what he had said ; but 
this was not permitted to the 
women. Locke : whose reasons 
at large may be seen in a verj 
long note on chap. xi. 



Sect. ix. ( 139 ) 1 Cor. xt. 

delivered unto you first of all, that which I also re- 
ceived, how that Christ died for our sins, according to 
the scriptures ; 4 and that he was buried, and that he 
rose again the third day, according to the scriptures ; 

5 and that he was seen of Cephas, then of the twelve*: 

6 after that, he was seen of above five hundred breth- 
ren at once; of whom the greater part remain unto 
this present, but some are fallen asleep*. 7 After that 
he was seen of James ; then of all the apostles. 8 And 
last of all he was seen of me also, as of one born out of 
due time. 9 For I am the least of the apostles, that am 
not meet to be called an apostle, because I persecuted 
the church of God. 10 But by the grace of God I am 
what I am : and his grace which was bestowed upon 
me, was not in vain ; but I laboured more abundantly 
than they all : yet not I, but the grace of God which 
was with me. J1 Therefore whether it were I or they, 
so we preach, and so ye believed." 

" 12 Now if Christ be preached that he rose from 
the dead, how say some among you, that there is no 
resurrection of the dead ? 13 But if there be no resur- 
rection of the dead, then is Christ not risen : 14 and if 
Christ be not risen, then is our preaching vain, and 
your faith is also vain. 15 Yea, and we are found 
false witnesses of God ; because we have testified of 
God, that he raised up Christ : whom he raised not 
up, if so be that the dead rise not. 16 For if the dead 

1 Cor. xv. 5. The Twetve.~] 1 Cor. xv. 6. Fallen asleep."] 

The greater customary number That is, are deceased^ Ixot^r/Qvia-ccv, 

is put for a part. So John xx. So also in verses 18, 20, and 

24. The appearance referred 51. Thus, John xi. 11. our 

to, is related, Mark xvi. 14. Lord spoke of the beloved La- 

Jolm xx. 19. Newcome. zarus. A. 



I Cor. xv. ( 140 ) Sect. ix. 

rise not, then is not Christ raised : 17 and if Christ be 
not raised, your faith is vain ; ye are yet in your sins. 
IS Then they also which are fallen asleep in Christ, 
are perished. 19 If in this life only we have hope in 
Christ, we are of all men most miserable. 2 ° But now 
is Christ risen* from the dead, and become the first- 
fruits of them that slept. 21 For since by man came 
death, by man came also the resurrection of the dead. 
22 For as in Adam all die*, even so in Christ shall all 
be made alive. 23 But every man in his own order : 
Christ the first-fruits; afterward they that are Christ's, 
at his coming. 24 Then cometli the end, when he shall 
have delivered up the kingdom to God, even the 
Father; when he shall have put down all rule, and all 
authority, and power. 25 For he must reign, till he 
hath put all enemies under his feet. 26 The last ene- 
my that shall be destroyed is death. 27 For he hath 
put all things under his feet. But when he saith, all 
things are put under him, it is manifest that he is 
excepted, which did put all things under him. 28 And 
when all things shall be subdued unto him, then shall 
the Son also himself be subject unto him that put all 
things under him, that God may be all in all. 29 Else 
what shall they do which are baptized for the dead, 

1 Cor. xv. 20. But now is iary is not to be found in the 
Christ risen, fycJ] The English original. But docs not the swell 
reader will do well to place a of the attic preterite, lyuycgke*. 
strong emphasis on the word is: afford a similar emphasis ? Be- 
it will show the force and beauty sides, our language is often 
of this triumphant assertion, singularly adapted to emphatic 
after the recital of the conse- speech. 

quences of the contrary suppo- 1 Cor. xv. 22. As in Adam 

tition. It may be said this auxil^ all die.] See Rom. v. 15 to 19. 



Sect. ix. 



( "I ) 



1 Cor. xv< 



if the dead rise not at all ? why are they then bap- 
tized for the dead? 3 ° And why stand we in jeopardy 
every hour? 31 I protest by your rejoicing which I 
have in Christ Jesus our Lord,, I die daily. 32 If after 
the manner of men I have fought with beasts at 
Ephesus*, what advantageth it me, if the dead rise 
not ? let us eat and drink* ; for to-morrow we die. 
33 Be not deceived : evil communications corrupt 
good manners*. 34 Awake to righteousness*, and sin 
not; for some have not the knowledge of God: I 
speak this to your shame." 



1 Cor. xv. 32. Fought rvith 
beasts, eye] That St. Paul thus 
fought with beasts indeed, and 
that they would not touch him, 
they, saith Nicephorus, who 
writ the life of this apostle do 
affirm. Theodoret seems plainly 
to hint the same thing. Whitby. 
It is a matter that cannot be 
settled. It is certain from 2 
Cor. xi. 24, 25. that Paul suf- 
fered several things not recorded 
in the Acts. Nicephorus was 
comparatively a late writer, 
having lived in the 14th century. 
Theodoret nourished in the fifth. 
Ibid. Let us eat, §c.~\ This 
clause seems to come in abrupt- 
ly. It has been proposed to 
point the place somewhat thus : 

what advantageth it me ? 

If the dead rise not, let us eat 
and drink, c]"c. A. 

1 Cor. xv. 33. Evil communi- 
cations corrupt good manners,'] 



This is commonly said to have 
been an iambic line fromMenan- 
der, a Greek poet, viz. 

<jE>v£/£807V Y)Q'/) p£<f''?0•$ , OfJUhiXl xxicsa. 3 

It is an obvious thought, which 
might occur without the help o£ 
a heathen poet ; and of one not 
very likely to form a part of 
the studies of a Jewish youth. 
However, books of most kinds 
probably abounded in Tarsus. 

1 Cor. xv. 34. Awake to 
righteousness.'] Gr. Be right- 
eously vigilant. ^Ekv/i-^xts oixxtus. 

Another Commentator says 
the word, Ikw^kts, translated 
simply, awake, imports, to a- 
wake from a fit of intoxica- 
tion : as if the apostle had said, 
In righteousness arouse your- 
selves from the intoxication of 
your sins ; or, Arouse as it be- 
comes you. 6 Ut cequum est? 
says Castellio. 



1 Coe. xv. ( 142 ) Sect, ix, 

(C 35 But some man will say, How are the dead 
raised up ? and with what body do they come ? 36 Thou 
fool, that which thou sowest is not quickened, ex- 
cept it die : 37 and that which thou slowest, thou sow- 
est not that body that shall be, but bare grain, it 
may chance of wheat, or of some other grain: 38 but 
God giveth it a body as it hath pleased him, and to 
every seed his own body. 39 All flesh is not the same 
flesh : but there is one kind of flesh of men, another 
flesh of beasts, another of fishes, Ymrl another of birds. 
40 There are also celestial bodies, and bodies terres- 
trial ; but the glory of the celestial is one, and the 
glory of the terrestrial is another. 41 There is one 
glory of the sun,, and another glory of the moon., 
and another glory of the stars: for one star differeth 
from another star in glory. 42 So also is the resur- 
rection of the dead. It is sown in corruption ; it 
is raised in incorruption : 43 it is sown in dishonour; 
it is raised in glory: it is sown in weakness; it is 
raised in power: 44 it is sown a natural body*; it is 
raised a spiritual body. There is a natural body, and 
there is a spiritual body. 45 And so it is written, The 
first man Adam was made a living soul*" ; the last 
Adam was made a quickening spirit*. 46 Howbeit, 
that was not first which is spiritual, but that which is 

1 Cor. xv. 45. A living soul was made a living soul-, the last 
a quickening Spirit. ] The Adam ? a life-giving Spirit. The 



beautiful antithesis, apposition, Greek goes rather further still, 

or whatever it may be called, for fyonoiuv is life-causing or 

between the words in the origi- life-making. 

nal, fyaotv and fyoTroiav, might Newcome, I find, has it as 

have been preserved in English above, or nearly ; but for soul) 

thus : The first man y Adam, he puts animal. 



Sect. ix. ( 143 ) 1 Con. xv. 

natural ; and afterward that which is spiritual. 47 The 
first man is of the earth, earthy : the second man is 
the Lord from heaven. 48 As is the earthy, such are 
they also that are earthy: and as is the heavenly, such 
are they also that are heavenly. 49 And as we have 
borne the image of the earthy, we shall also bear the 
image of the heavenly." 

v 5 ° Now this I say, brethren, that flesh and blood 
cannot inherit the kingdom of God ; neither doth 
corruption inherit incorruption. 51 Behold, I show 
you a mystery; We shall not all sleep, but we shall 
all be changed*; 52 in a moment, in the twinkling of 
an eye, at the last trump : for the trumpet shall 
sound, and the dead shall be raised incorruptible, and 
we shall be changed*. 53 For this corruptible must 
put on incorruption, and this mortal must put on 
immortality. 54 So when this corruptible shall have 
put on incorruption, and this mortal shall have put 
on immortality, then shall be brought to pass the 
saying that is written, Death is swallowed up in vic- 
tory. 55 O death, where is thy sting ? O grave, where 
is thy victory ? 56 The sting of death is sin ; and the 
strength of sin is the law. 57 But thanks be to God, 
which giveth us the victory through our Lord Jesus 
Christ. 58 Therefore, my beloved brethren, be ye 
steadfast, unmovable, always abounding in the work 
of the Lord, forasmuch as ye know that your labour 
is not in vain in the Lord." 

1 Cor. xv. 51. 52. We shall the last day. See note on 1 
be changed.'] Meaning, proba- Thess. iv. 17. A. 
bSy. those who shajl be living at 



1 Cor. xvi. 



( 144 ) 



Sect. 



IX. 



ch. xvi. iC Now concerning the collection for the 
saints, as I have given order to the churches of Ga- 
latia, even so do ye,. 2 Upon the first day of the 
week, let every one of you lay by him in store*, as 
God hath prospered him, that there be no gatherings 
when I come. 3 And when I come, whomsoever yc 
shall approve by your letters, them will I send to 
bring your liberality unto Jerusalem. 4 And if it be 
meet that I go also, they shall go with me." 

" 5 Now I will come unto you, when I shall pass 
through Macedonia : for I do pass through Macedo- 
nia*. 6 And it may be that I will abide, yea, and win- 
ter with you, that ye may bring me on my journey 
whithersoever I go. 7 For I will not see you now by 
the way ; but I trust to tarry awhile with you, if the 
Lord permit. 8 But I will tarry at Ephesus until Pen- 



1 Cor. xvi. 2. Lay by him 
in store.] Locke understands 
this to be a direction to bring, 
every first day of the week, into 
the common store, or church- 
treasury, what each member 
might be able to spare from his 
week's income. — For, he says, 
if each only laid it by him at 
home, there would need a col- 
lection when Paul came : the 
very thing, his direction was 
intended to prevent. The Gr. 
is only §ycr<zvpt?co which we can 
exactly imitate by forming a 
word : treasurize. 

1 Cor. xvi. 5. / do pass 
through Macedonia.] As he 



did ; related Acts xx. 1, 2. 

/ am just upon my journey 
into Macedonia. Thus I think 
we may justly render May.E^ovixv 
yag liE%xpiJLa,i. Macedonia was 
not the direct way from Ephesus 
to Corinth. It seems by his 
second epistle to the Corinthi- 
ans, written a few months after 
this, that he was either in Mace- 
donia or on his way thither. 
Compare 2 Cor. i. 16. from 
whence it appears that he had 
[or had had] a secret purpose 
of seeiag Corinth in his way to, 
as well as from, Macedonia, 
Doddridge. 



Sect. ix. ( 145 ) 1 Cor. xvi. 

tecost. 9 For a great door and effectual is opened 
unto me, and there are many adversaries/* 

" 10 Now if Timotheus come, see that he may be 
with you without fear: for he worketh the work of 
the Lord, as I also do. lf Let no man therefore de- 
spise him : but conduct him forth in peace, that he 
may come unto me : for I look for him with the breth- 
ren. 12 As touching our brother Apollos, I greatly 
desired him to come unto you with the brethren : 
but his will was not at all to come at this time; but 
he will come when he shall have convenient time." 

« «3 Watch ye, stand fast in the faith, quit you like 
men, be strong. 14 Let all your things be done with 
charity*." 

" 15 I beseech you, brethren (ye know the house 
of Stephanas*, that it is the first-fruits of Achaia, and 
that they have addicted themselves to the ministry of 
the saints), 16 that ye submit yourselves unto such, 
aml-to every one that helpeth with us, and laboureth. 
17 I am glad of the coming of Stephanas and Fortu- 
natus* and Achaicus : for that which was lacking on 

lCor. xvi. 14. With charity. ] Rome, by whom Clement sent 

Rather, in love, as in chap. xiii. back that invaluable epistle. 

1 Cor. xvi. 15. House of Doddridge. 

Stephanas.^ See note on Rom. Ancient authors make no 

xvi. 5. scruple of affirming thatClement 

1 Cor. xvi. 17. Fortimatus.] is the same whom Paul mentions, 

This worthy man survived St. Phil. iv. 3. as a fellow-labourer. 

Paul a considerable time ; for At the time of writing his epis- 

it appears from the epistle of tie he was bishop of Rome. The 

Clement to the Corinthians, that main design of it is to allay some 

he was the messenger from the dissensions in the church of 

church of Corinth to that of Corinth, about their spiritual 

K 



1 Con.-ixvi. 



( 146 ) 



Sect. ix. 



your part they have supplied. 18 For they have re- 
freshed my spirit and yours; therefore acknowledge 
ye them that are such/' 

" i9 The churches of Asia* salute you. Aquila and 
Priscilla* salute you much in the Lord, with the 
church that is in their house. 20 All the brethren 
greet you. Greet ye one another with an holy kiss. 

21 The salutation of me Paul wirh mine own hand. 

22 If any man love not the Lord Jesus Christ, let him 
be Anathema Maran-atha*." 



guides and governors. Lardner, 
(Cred. part 2 vol. I. p. 49): 
who supposes it was written in 
the year 96, about the end of 
the persecution under the empe- 
ror Domitian. This epistle is 
extant. 

1 Cor. xvi. 19. The churches 
of Asia.] Paley restrains this 
to Lydian Asia, of which Ephe- 
sus was the capital. 

Ibid. Aquila and Priscilla."] 
These worthy persons lived at 
Corinth all the time the apostle 
was there. And when he de- 
parted they accompanied him 
to Ephesus 3 Acts xviii. 18. 
where they remained, after he 
left Ephesus to go to Jerusalem. 
For when he returned to Ephe- 
sus he found them there \ as is 
plain from their salutations sent 
to the Corinthians in this letter, 
which was written from Ephe- 
sus. But they seem to have left 
Ephesus, about the time that 



the apostle departed to go into 
Macedonia; for in the letter 
which he wrote to the Romans 
from Corinth, they are saluted 
as then residing at Rome, 
Mac knight. 

1 Cor. xvi. 22. Anathema 
Mar an atha.] The first of these 
words is generally understood 
to mean accursed: and so it is 
translated, Rom. ix. B: 1 Cor. 
xii. 3. and Gal. i. 8, 9. It is 
derived from a Greek word 
meaning, among other things, 
to separate. It should seem 
that a full stop should be placed 
after Anathema ; as Mar an at ha 
is a Syriac word, or rather 
words, implying, The Lord 
cometh. The passage stands 
thus in Newcome. Let him be 
accursed. Our Lord cometh. 

When the Jews, says Dod- 
dridge, lost the power of life 
and death, they used, neverthe- 
less, to pronounce an Anathe- 



Sect. ix. 



( "7 ) 



1 Cor. xvi. 



<e 23 The grace of our Lord Jesus Christ he with you. 
My love he with you all in Christ Jesus. Amen." 



ma, on persons who, according 
to the Mosaic law, should have 
been executed: and such a per- 
son became an anathema, or 
chereni, or accursed; for the 
expressions are equivalent. They 
had a full persuasion that the 
curse would not be in vain ; and 
indeed it appears that they ex- 
pected that some judgment cor- 
respondent to that which the 
law pronounced, would befall 
the offender. For instance, that 
a man to be stoned, would be 
killed by the falling of a stone, 
or other heavy body, upon him ; 
a man to be strangled, would be 
choked; or one whom the law 
sentenced to the flames, would 
be burnt in his house; and the 
like. Now, to express their 
faith that God would, one way 
or another, and probably in 
some remarkable manner, inter- 
pose, to add that efficacy to his 
own sentence, which they could 
aot give it; it is very probable 



they might use the words Mar an 
atha, that is, in Syriac, The 
Lord cometh : or, he will surely 
and quickly come to put this 
sentence in execution, and to 
show that the person on whom 
it falls is indeed anathema, ac- 
cursed. In beautiful allusion 
to this, when the apostle was 
speaking of a secret alienation 
from Christ, maintained under 
the form of Christianity (which 
might perhaps be the case with 
many among the Corinthians) ; 
as this was not a crime capable 
of being convicted and censured 
in the Christian church ; he re- 
minds them that the Lord Jesus 
will come at length, and find it 
out, and punish it in a proper 
manner. This weighty sentence 
the apostle chose to write with 
his own hand, and insert between 
his general salutation, and his 
benediction; that it might be 
the more attentively regarded. 
Doddridge, 



K 2 



C 148 ) 



SECTION X. 

Journey to Macedonia ; and First Epistle to Timothy. 

WHILE the apostle remained at Ephesus, the pro- 
gress of Christianity was the innocent means of ex- 
citing a commotion : for (Acts xix,) " 23 there arose 
no small stir about that way. 24 For a certain man 
named Demetrius, a silversmith, which made silver 
shrines* for Diana, brought no small gain unto the 
craftsmen ; 25 whom he called together, with the work- 
men of like occupation, and said, c Sirs, ye know that 
c by this craft we have our wealth. 26 Moreover ye 
e see and hear, that not alone at Ephesus, but almost 
' throughout all Asia*, this Paul hath persuaded and 
* turned away much people, saying that they be no 
e gods which are made with hands : 27 so that not only 
€ this our craft is in danger to be set at nought ; but 
e also that the temple of the great goddess Diana 
c should be despised, and her magnificence should be 
' destroyed, whom all Asia and the world worship- 



Acts xix. 24. Silver shrines.'] 
The heathen carried about in 
great pomp the images of their 
false gods. This they did in a 
consecrated chariot. But be- 
side? this, there was a less frame 
wherein an image was placed; 
a box or shrine, called by the 
Romans ferculum, not unlike 
the Greeks' naos, a little chapel 
w. form of a temple; in which, 



when the little doors were open- 
ed, the image appeared, stand- 
ing or sitting in state. The 
Ephesian image was a small 
thongh monstrous female figure ; 
but the moon was originally the 
object of worship, which after- 
wards went by the name of 
Diana. Hammond, in part. 

Acts xix. ^6. Asia J] The 
province. See note on ch. xvi. 6. 



Sect. 



x. 



( 149- ) 



Acts 



xix. 



' peth.' 8I And when they heard these sayings, they 
were full of wrath, and cried out, saying, 'Great is 
c Diana of the Ephesians/ 39 And the whole city was 
filled with confusion : and having caught Gaius and 
Aristarchus, men of Macedonia, Paul's companions in 
travel, they rushed with one accord into the theatre*. 
30 And when Paul would have entered in unto the 
people, the disciples suffered him not. 31 And cer- 
tain of the chief of Asia*, which were his friends, 
sent unto him, desiring Mm that he would not ad- 
venture himself into the theatre. 32 Some therefore 
cried one thing, and some another: for the assembly 
was confused ; and the more part knew not where- 
fore they were come together. 33 And they drew 
Alexander out of the multitude, the Jews putting 
him forward. And Alexander beckoned with the 



Acts xix. 29. The theatre.'] 
Among the Greeks the theatres 
served not only for the exhibi- 
tion of public shows and games, 
but often for holding public 
assemblies on affairs of the great- 
est consequence. Josephus says 
(de Dell. lib. ii. cap. 18. § 7.) 
' When the Alexandrians were 
assembled concerning the em- 
bassy which they were sending 
to Nero, many of the Jews 
crowded into the amphitheatre 
with the Greeks:' and again 
(cap. v. § 2.) we find the Antio- 
chians holding an assembly upon 
public business in their theatre. 
Murder. 1321. A. 



Acts xix. 31. Chief of Asia.] 
Gr. *A<Tict§%ett, These were thft 
officers who presided at the 
games ; and were denominated 
from the provinces, as Asiarch, 
Syriarch, Bithyniarch, &c. It 
is related in the martyrdom 0/ 
Poly carp, that the Asiarch re- 
fused to let out a lion upon him, 
because the games were over. 
This shows that the Asiarchs 
managed matters relating to the 
fighting with beasts. In thii 
case they are represented as 
being kind to Paul, in desiring 
him to keep eat ef the theatre. 
Whitby. 



Acts xix, 



( 150 ) 



Sect. x< 



hand, and would have made his defence unto the 
people. 34 But when they knew that he was a Jew, 
all with one voice about the space of two hours cried 
out, f Great is Diana of the Ephesians.' 35 And when 
the town-clerk* had appeased the people, he said, 
' Ye men of Ephesus, what man is there that knoweth 

* not how that the city of the Ephesians is a worship- 
- per of the great goddess Diana, and of the image 
' which fell down from Jupiter ? 36 Seeing then that 
c these things cannot be spoken against, ye ought to 

* be quiet, and do nothing rashly. 37 For ye have 
' brought hither these men which are neither robbers 
c of churches*, nor yet blasphemers of your goddess*. 
c 38 Wherefore if Demetrius, and the craftsmen which 

* are with him, have a matter against any man, the 
e law is open*, and there are deputies* : let them im- 
c plead one another, 39 But if ye inquire any thing 

* concerning other matters, it shall be determined* 

Acts xix. 35. Tozm-clerk.~] fcrred from ver. 26. See also 

Gr. ypx^^sikvs. Authors seem at chap. xvii. 29. The Scribe 

a loss to tell what officer this was. [called in our transation Town- 

Macknight calls him the Procon- clerk], desiring to. appease the 

sul's secretary. disturbance, used favourable 

Acts xix. 37. Robbers of expressions about Paul and 
churches.'] It seems quaint in his companions. Nezvcome. 
our translators, thus to call Acts xix. 38. The law is 
heathen temples. Sacrilegious open.'] This is not a literal 
persons, or Robbers of temples, version. Whitby prefers Court. 
•would correspond to the Gr. days are kept, which is more 
lEgoo-vXvs. The term church for so. 'Ayogaioi xyovlxi. 
a building, was not invented in Ibid. Deputies.] or Pro- 
Paul's time. consuls. 

Ibid. Blasphemers of your Acts xix. 39. Determined.] 

goddess.] What thi:ir testimony Explained. Purver, Gr. igjK- 

against idols was, may be in- XvQwbtxi* 



Sect. x. ( 151 ) Acts xix\ xx. 



' in a lawful assembly. 40 For we are in danger to 
s be called in question for this day's uproar,, there 
* being no cause whereby we may give an account of 
c this concourse.' 41 And when he had thus spoken,, 
he dismissed the assembly. " 

ch. xx. "And after the uproar was ceased, Paul 
called unto him the disciples, and embraced them, 
and departed for to go into Macedonia.'* 

It seems not improbable that the next epistle of 
our apostle was that to his beloved Timothy. His 
care for the youth of Timothy (iv. 12.) imports it to 
have been an early one : which is also evident from 
the charge, of which he reminds him (ch. iii.), to 
appoint bishops and deacons, or overseers and mi- 
nisters, at Ephesus : for such officers (as they may be 
called) seem to have been already appointed, when 
Paul called at Miletus in his way to Jerusalem (Acts 
xx. 17.) 

Timothy, we have seen, had been sent from Ephesus 
into Macedonia about the time of the Ephesian dis- 
turbance ; and had probably returned before the 
apostle took his own departure from that city, to go 
into Macedonia. On this occasion he most probably 
left Timothy behind, and in Macedonia, wrote this 
epistle, to remind him of his office and charge. 



The First Epistle of Paul, the Apostle, to Timothy. 

" PAUL, an apostle of Jesus Christ by the com- 
mandment of God our Saviour, and Lord Jesus Christ, 



1 Tim. i. ( 152 ) Sect. x. 

which is our hope ; 2 unto Timothy, mi/ own son in 
the faith : Grace, mercy, and peace, from God our 
Father, and Jesus Christ our Lord." 

" 3 As I besought thee to abide still at Ephesus, 
when 1 went into Macedonia, that thou mightest 
charge some that they teach no other doctrine, 4 nei- 
ther give heed to fables and endless genealogies, 
which minister questions, rather than godly edifying 
which is in faith : so do. 5 Now the end of the com- 
mandment is charity*, out of a pure heart, and of a. 
good conscience, and of faith unfeigned: 6 from 
which some having swerved have turned aside unto 
vain jangling ; 7 desiring to be teachers of the law ; 
understanding neither what they say, nor whereof 
they affirm. 8 But we know that the law is good, if a 
man use it lawfully ( 9 knowing this, that the law is 
not made for a righteous man, but for the lawless 
and disobedient, for the ungodly and for sinners, for 
unholy and profane, for murderers of fathers and 
murderers of mothers, for manslayers, *° for whore- 
mongers, for them that defile themselves with man- 
kind, for men-stealers*, for liars, for perjured persons,, 
and if there be any other thing that is contrary to 
sound doctrine) ; " according to the glorious gospel* 
of the blessed God, which was committed to my trust. 
* 2 And I thank Christ Jesus our Lord^ who hath enabled 

1 Tim. i. 5. The end of the same verse. 

commandment is charity ."] Here 1 Tim. i. 11. According to 

also, for charity ^ read love. the glorious gospel.~\ This seems 

I Tim. i. 10. Men-stealers^] to be connected with ver, 8. the 

or Enslavers: Gr. 'AvfyawoS/- two intermediate verses, 9 and 

TMis. See their company in the 10, being parenthetical. 



Sect. x. ( J 53 ) 1 Tim. i. 

me, for that he counted me faithful, putting me into 
the ministry ; 13 who was before a blasphemer, and a 
persecutor, and injurious: but I obtained mercy, 
because I did it ignorantly in unbelief. 14 And the 
grace of our Lord was exceeding abundant with faith 
and love which is in Christ Jesus. 15 This is a faith- 
ful saying, and worthy of all acceptation, that Christ 
Jesus came into the world to save sinners; of whom 
I am chief. * 6 Howbeit for this cause I obtained mer- 
cy, that in me first Jesus Christ might show forth all 
long-suffering, for a pattern to them which should 
hereafter believe on him to life everlasting. i7 Now 
unto the King eternal, immortal, invisible, the only 
wise God, be honour and glory for ever and ever. 
Amen." 

" 18 This charge I commit unto thee, son Timothy, 
according to the prophecies which went before on 
thee, that thou by them mightest war a good war- 
fare ; ,9 holding faith, and a good conscience; w T hich 
some having put away, concerning faith have made 
shipwreck : 2 ° of whom is Hymeneus and Alexander ; 
whom I have delivered unto Satan*, that they may 
learn not to blaspheme. " 

ch. ii. " I exhort therefore, that first of all, suppli- 
cations, prayers, intercessions, and giving of thanks, 
be made for all men ; 2 for kings, and for all that 
are in authority ; that we may lead a quiet and peace- 
able life in all godliness and honesty. 3 For this is 
good and acceptable in the sight of God our Saviour; 
4 who will have all men to be saved, and to come un- 

1 Tim. i. 29. Delivered unto Sutan.~] See note on 1. Cor. v. 5^ 



I Tim ii. 



( 154 ) 



Sect. x. 



fo the knowledge of the truth. 5 For there is one 
God, and one mediator between God and men, the 
man Christ Jesus; 6 who gave himself a ransom for 
all, to be testified in due time. 7 Whereunto I am 
ordained a preacher, and an apostle (I speak the 
truth in Christ, and lie not); a teacher of the Gentiles 
in faith and verity. 8 1 will therefore that men pray 
every where, lifting up holy hands*, without wrath 
and doubting. 9 In like manner also, that women 
adorn themselves in modest apparel, with shame- fa- 
cedness and sobriety; not with broidered hair, or 
gold, or pearls, or costly array*; *°but (which be- 
cometh women professing godliness*) with good 
works, ft* Let the woman learn in silence with all 
subjection. " But I suffer not a woman to teach, nor 
to usurp authority over the man, but to be in silence. 
13 For Adam was first formed, then Eve. * 4 And Adam 
was not deceived, but the woman being deceived was 
in the transgression. * 5 Notwithstanding she shall be 
saved in child-bearing, if they continue in faith, and 
charity., and holiness with sobriety." 



1 Tim. ii. 8. Lifting up holy 
hands. ~\ The Jews used to wash 
their hands before prayer. The 
account Maimonides gives is 
this, c A man must wash his 
hands up to the elbow, and after 
that, pray. They make clean 
for prayer the hands only in the 
rest of the prayers, except the 
morning prayer; but before the 
morning prayer a man washes 
his hands, his face, and his feet.' 
Burder. 1360. Cleanness of 



hands, with the Christian, is 
an abstinence from injury and 
evil. A. 

1 Tim. ii. 9. Es thins very 
justly observes, that this dis- 
course concludes, with yet 
stronger force, against foppery 
in men. 

1 Tim. ii. 10. Professing 
godliness.'] Rather, professing 
to worship God. Gr. 'E-sufysX- 
KOfAzvous OtoffiCetav. A. 



Sect. x. ( 155 ) 1 Tim. in. 

ch. in. "This is a true saying, If a man desire the 
office of a bishop, he desireth a good work. 2 A bishop 
then must be blameless, the husband of one wife, vi- 
gilant, sober, of good behaviour, given to hospitality, 
apt to teach ; 3 not given to wine, no striker, not 
greedy of filthy lucre; but patient*, not a brawler, 
not covetous ; 4 one that ruleth well his own house, 
having his children in subjection with all gravity ; 
( 5 for if a man know not how to rule his own house, 
how shall he take care of the church of God ? ) 6 not 
a novice, lest being lifted up with pride he fall into 
the condemnation of the devil* : 7 moreover he must 
have a good report of them which are without; lest 
he fall into reproach and the snare of the devil*. 
* Likewise must the deacons be grave, not double- 
tongued, not given to much wine, not greedy of 
filthy lucre; 9 holding the mystery of the faith in a 
pure conscience. 10 And let these also first be prov- 
ed ; then let them use the office of a deacon, being 
found blameless. J1 Even so must their wives he grave, 
not slanderers, sober, faithful in all things*. 12 Let 

1 Tim. iii. 3. Patient. 1 Ra- Ja verse 11. of this Chap, they 
ther gentle, litrnw. There is render it slanderers. The ac- 
another word which is generally cuser, here, may mean the un- 
translated patient. A. believing Jew or Gentile. 

1 Tim. iii. 6, 7. Devil.] I 1 Tim. iii. 11. Faithful in 

think that the word, oiuCoXos, all things.~\ Newcome under- 

in these places should be trans- stands this to refer to the women 

lated Accuser only. See Tit. who were deaconesses, and to. 

ii. 3. where the same w 7 ord oc- relate particularly to their dis- 

curs, speaking of the aged wo- pensing the public contributions 

men, that they should be no among their own sex: to which, 

gi(x,QqXoi 7 which, there, our trans- by the custom of the Greeks^ 

lators render, false accusers, men had not access. 



] Tim. hi; 



( 156 ) 



Sect. x. 



the deacons be the husbands of one wife, ruling their 
children and their own houses well. 13 For they that 
have used the office of a deacon well, purchase to 
themselves a good degree, and great boldness in the 
faith which is in Christ Jesus." 

" 44 These things write I unto thee, hoping to come 
unto thee shortly: 15 but if I tarry long, that thou 
mayest know how thou oughtest to behave thyself in 
the house of God, which is the church of the living 
God, the pillar and ground of the truth. 16 And with- 
out controversy great is the mystery of godliness: 
God was manifest in the flesh, justified in the Spirit, 
seen of angels, preached unto the Gentiles, believed 
on in the world, received up into glory." 

ch. iv. " Now the Spirit speaketh expressly, that 
in the latter times some shall depart from the faith, 
giving heed to seducing spirits, and doctrines of 
devils*; 2 speaking lies in hypocrisy; having their 
conscience seared with a hot iron ; 3 forbidding to 
merry, and commanding to abstain from meats, which 
God hath created to be received with thanksgiving 
of t^em which believe and know the truth. 4 For 
every creature of God is good, and nothing to be re- 
fused*, if it. be received with thanksgiving: s for it 



I Tim. iv. 1. Doctrines of 
devil.s.J Of demons. For some 
account of them, see note on 
3 Cor. x. ^0. 

1 Tim. iv 4. Nothing to he 
refused, 6fc.] The reader will 
not be displeased with the fol- 
lowing remark of bishop New- 
tern. c Man *b free to partake 



of all the good creatures of 
God; but thanksgiving is the 
necessary condition. What can 
then be said of those who have 
their tables daily spread with 
the most plentiful gifts of God ; 
and yet constantly sit down and 
rise up again, without suffering 
io mucli as oae thought of tks 



Sect. x. ( 117 ) 1 Tim. iv. 

is sanctified by the word of God and prayer. * If thou 
put the brethren in remembrance of these things, 
thou shalt be a good minister of Jesus Christ, nou- 
rished up in the words of faith and of good doctrine, 
whereunto thou hast attained. 7 But refuse profane 
and old wives' fables*, and exercise thyself rather un- 
to godliness*. * For bodily exercise profiteth little : 
but godliness is profitable unto all things, having 
promise of the life that now is, and of that which is 
to come. 9 This is a faithful saying, and worthv of 
all acceptation. t0 For therefore we both labour and 
suffer reproach, because we trust in the living God, 
who is the Saviour of all men, specially of those that 
believe. " These things command and teach/' 

u ,2 Let no man despise thy youth ; but be thou an 
example of the believers, in word, in conversation, 
in charity, in spirit, in faith, in purity. 13 Till I 
come, give attendance to reading, to exhortation, to 
doctrine. 14 Neglect not the gift that is in thee, 
which was given thee by prophecy, with the laying 
on of the hands of the presbytery*. 15 Meditate upon 

Giver to intrude upon them ? The addition of rather, has 
Can such persons be reputed weakened the force of the text, 
either to believe, or know the which exhibits a positive corn- 
Truth ? ' maud. Symonds: who ob- 

1 Tim. iv. 7. But refuse pro- serves that some make the clause 

fane and old wives' fables, and a part of the following verse. 
exercise thyself rather unto god* Ibid. Old wives* fables.] 

lines s ] The Greek words of Probably such as wen* after- 

the last claue are, yv(/.vx£s os o-e- wards collected in the Talmud. 
*vtoi tigos evo-tGeta*. Here is nei- 1 Tim. iv. 14. Laying on of 

ther (jlxaXqv more, or rather, the hands of the presbytery.^ 

nor any adverb of that kind. It appears from 2 Tim. i. 6. 



1 Tim. iv. 



( 158 ) 



Sect. x. 



these things; give thyself wholly to them; that thy 
profiting may, appear to all. 16 Take heed unto thy- 
self, and unto the doctrine; continue in them: for 
m doing; this thou shalt both save thyself, and them 
that hear thee." 

cfl v. " Rebuke not an elder*, but entreat him as 
a father; and the younger men as brethren ; 2 the 
elder women as mothers ; the younger as sisters, with 
all purity. 3 Honour widows that are widows indeed. 
( 4 But if any widow have children or nephews, let 
them learn first to show piety at home*, and to re- 
quite their parents : for that is good and acceptable 
before God.) 5 Now she that is a widow indeed, and 
desolate, trusteth in God, and continueth in suppli- 
cations and prayers night and day. 6 But she that 
liveth in pleasure* is dead while she liveth. 7 And 
these things give in charge, that they may be blame- 



that St. Paul was at the head of 
this presbytery; and was the 
person that ordained Timothy. 
— Wilson. 

The words head and ordained 
savour somewhat of later times. 

1 Tim. v. 1. Rebuke not an 
elder. ~\ Rather, Do not severely 
rebuke. This is the proper 
translation of the phrase, Mn 
ImitX-nfys, which literally signi- 
fies, Do not strike, and meta- 
phorically, Do not severely, or 
sharply, rebuke. In scripture, 
&gstr€vT£§<&' commonly signifies 
an Elder ; but as it is here op- 
posed to vscJlsgtssy the young, in 
the following clause, it is not 



the name of an office, as it seems 
tobeinver. 17. 19; but denotes 
simply, advanced age. Mac- 
knight. 

1 Tim. v. 4. Show piety at 
home."] Newcome translates 
this, ( To treat their own family 
piously ;' and Wakefield, Sylv. 
Crit. proposes c To instruct 
their family in the discipline of 
piety.' Tov \liov oikov evtrsCsiv. 

1 Tim. v. 6. Liveth in plea* 
sure.'] Rather, liveth in super- 
fluity. Gr. sTTT/xroiKua-oc. This 
word literally implies, one who, 
in weaving, inserts into the tex- 
ture more threads than are ne* 
cessary. A. 



Sect. x. ( 159 ) 1 Tim. v. 

less. 8 But if any provide not for his own, and spe- 
cially for those of his own house, he hath denied the 
faith, and is worse than an infidel." 

(t 9 Let not a widow he taken into the number, un- 
der threescore years old*, having been the wife of 
one man, t0 well reported of for good works; if she 
have brought up children, if she have lodged stran- 
gers, if she have washed the saints' feet, if she have 
relieved the afflicted, if she have diligently followed 
every good work. 11 But the younger widows refuse : 
for when they have begun to wax wanton against 
Christ, they will marry* ; i2 having damnation*, be- 
cause they have cast off their first faith. 13 And with- 
al they learn to be idle, wandering about from house 
to house ; and not only idle, but tattlers also, and 
busy-bodies, speaking things which they ought not. 
14 I will therefore that the younger women marry, 
bear children, guide the house, give none occasion 
to the adversary to speak reproachfully. ,5 For some 
are already turned aside after Satan. 16 If any man 
or woman that believeth have widows, let them re- 
lieve them, and let not the church be charged ; that 
it may relieve them that are widows indeed." 

" 17 Let the elders that rule well be counted worthy 
of double honour, especially they who labour in the 

1. Tim. y. 9. Under three- desire to marry ^ FacfAm ^sKaa-tr, A„. 
score years old."] Meaning, pro- 1 Tim. v. 12. Having dam- 

bably, such as are to be taken nation.] Rather a harsh tra-ns- 

into the number of those who lation of xgtpx. Newcome uses 

may be supported by the condemnation. — However the 

church. cause is grievous: Casting off 

I Tim. v. 11. They xcill faith,, and the train of evils hs,- 

marry.] It should be, they ver. 13, 



1 Tim. v. 



( 160 ) 



Sect. x. 



word and doctrine*. t8 For the scripture saith, Thou 
shah not muzzle the ox* that treadeth out the corn : 
and, The labourer is worthv of his reward. 19 Against 
an elder receive not an accusation, but before two or 
three witnesses. " 

cc 20 xhem that sin rebuke before all, that others 
also may fear. 21 I charge thee before God, and the 
Lord Jesus Christ, and the elect angels, that thou 
observe these tilings without preferring one before 
another*, doing nothing by partiality. 22 Lay hands 
suddenly on no man; neither be partaker of other 
men's sins: keep thyself pure. 23 Drink no longer 
water, but use a little wine for thy stomach's sake, 
and thine often infirmities." 

(i 24 Some men's sins are open beforehand, going 
before to judgment ; and some men they follow after. 
25 Likewise also the good works of some are manifest 
beforehand ; and they that are otherwise cannot be 
hid." 

ch. vi. " Let as many servants as are under the yoke 
count their own masters worthy of all honour, that 
the name of God and his doctrine be not blasphemed*. 
% And they that have believing masters, let them not 
despise them, because they are brethren; but rather 



1 Tim. v. 17. In the word, Sfc."} 
Rather, In zoord, Sfc. Gr. only, 
h Koyw^ k. r. A. 

1 Tim. v. 18. Muzzle the ox.'\ 
See note on 1 Cor. ix. 9. A. 

1 Tim. v. 21. Without pre- 
ferring one before another.] 
I should prefer without preju- 
dice, to which the word «r^oxf/^<« 
exactly answers. The idea con- 



veyed in the common phrase is 
contained in the latter clause, 
Doing nothing by partiality. 

1 Tim. vi. 1. Blasphemed."] 
The more moderate words, ill 
spoken of, would have suited full 
as well in this place: that is, ill 
spoken of by their heathen mas* 
ters. A. 



Sect. x. ( 161 ) 1 Tim. vi. 

do them service,, because they are faithful and be- 
loved, partakers of the benefit/' 

fC These things teach and exhort. 3 If any man teach 
otherwise, and consent not to wholesome words, even 
the words of our Lord Jesus Christ, and to the doctrine 
which is according to godliness; 4 he is proud, know- 
ing nothing, but doting about questions and strifes of 
words, whereof cometh envy, strife, railings, evil sur- 
misings, 5 perverse disputings of men of corrupt minds, 
and destitute of the truth, supposing that gain is 
godliness : from such withdraw thyself. 6 But godliness 
with contentment* is great gain. 7 For we brought 
nothing into this world, and it is certain we can carry 
nothing out. 8 And having food and raiment let us 
be therewith content. 9 But they that will be rich 
fall into temptation and a snare, and into many fool- 
ish and hurtful lusts, which drown men in destruction 
and perdition. 10 For the love of money is the root 
of all evil : which while some coveted after, they 
have erred* from the faith, and pierced themselves 
through with many sorrows. 41 But thou, O man of 
God, flee these things ; and follow after righteous- 
ness, godliness, faith, love, patience, meekness. 
12 Fight* the good fight of faith, lay hold on eternal 

1 Tim. vi. 6. Contentment.] this idea, <Jf}«o-&jo-o/Ae§«. A. 

I think it should rather be com- 1 Tim. vi. 10. Erred.'] Gr. — 

petence. The same Gr. word, have been seduced, or, deceived, 

KvTapxiHx, is translated, at 2 Cor. awnXaiwiQyo'otv, 

ix. 8, sufficiency, which is the 1 Tim. vi. 12. Fight, Sfc.~] 

same thing. It harmonizes with Here in the Gr. the same verb, 

ver. 8; which might then end ayuvifypzi, is used, as at 1 Cor. 

thus, Let us think that suffici- ix. 25 (the note on which see }; 

ent. One word in Gr. contains rendered there strive* Here the 



1 Tim. vi. 



( 162 ) 



Sect. x. 



life, whereunto thou art also called, and hast professed 
a good profession* before many witnesses. 13 1 give 
thee charge in the sight of God, who quickeneth all 
things, and before Christ Jesus, who before Pontius 
Pilate witnessed a good confession* ; 14 that thou keep 
this commandment without spot, unrebukeable, until 
the appearing of our Lord Jesus Christ ; 15 * which in 
his times he shall show, who is the blessed and only 
Potentate, the King of kings, and Lord of lords; 
16 who only hath immortality, dwelling in the light 
which no man can approach unto*; whom no man 
hath seen, nor can see : to whom be honour and power 
everlasting. Amen." 

i( i7 Charge them that are rich in this world that 
they be not high-minded, nor trust in uncertain riches, 
but in the living G*od, who giveth us richly all things 



plirase might be, Contend in the 
good contest, i.e. with the powers 
i>f darkness and unbelief. A. 

1 Tim. vi. 12. Professed a 
good profession.'] Why not, 
Confessed a good confession, 
as in the next verse ? *0^oXoyia.i, 
in each place. A. 

1 Tim. vi. 13. Before Pofitius 
Pilate, witnessed a good con- 
J'ession.] This is thought to 
refer to John xviii. 36, 37. 
where Jesus speaks of his king- 
dom : because it was unlawful 
for any one to be a king without 
Caesar's leave. This confession 
then is said to be the very thing 
that would expose him to the 



judgment of the Roman gover- 
nor : and appears to have been in 
fact the pretence of which tha 
Jews made use, to accuse him. 
See Luke xxiii. 2. John xix. 12. 

1 Tim. vi. 15. This versa 
w r ould be nearer the original, 
and I think clearer thus, Which, 
the blessed and only Potentate, 
the King of kings, and Lord of 
lords, shall show in his own 
times. Kocigojs thois, A. 

1 Tim. vi. 16. Light zchich 
no man can approach unto.] 
Why not, as simply as in th& 
Greek, inaccessible light? (pus 

OLKpOVITOV. A. 



Sect. x. ( 163 ) 1 Tim. vr. 

to enjoy; 18 -that they do good, that they be rich in 
good works, ready to distribute, willing to commu- 
nicate, 19 laying up in store for themselves a good 
foundation against the time to come, that they may 
lay hold on eternal life. 20 O Timothy, keep that 
which is committed to thy trust, avoiding profane and 
vain babblings, and oppositions of science falsely so 
called : 21 which some professing, have erred concern- 
ing the faith. Grace be with thee. Amen." 



SECTION XI. 

Second Epistle to the Corinthians. 

THE next epistle of the apostle is the Second to 
the Corinthians ; at least all those who have critically 
examined into the place where he wrote it, concur 
in fixing it in Macedonia; during the journey, on 
which, as we have seen, he is related to have been 
entering, in the first verse of the twentieth chapter 
of Acts. But, though there is no direct account of 
it in the history by Luke, it is evident that before 
the writing of this epistle Timothy hadl eft Ephesus, 
and again joined the apostle, as is shown by the salu- 
tation with which the epistle begins. Though it may 
be anticipating what the reader may collect from the 
epistle itself, it may not be superfluous to advert to 
two passages, one in the 2d ch. (ver. 13 J, the other in 
the 7th, (ver. 6). I would premise, however, that 
Titus was the messenger by whom the apostle had 
sent his First Epistle to the Corinthians ; in which 

L 2 



( 164 ) Sect. xi. 

(xvi. 8.) he had spoken of remaining some time 
longer in Ephesus, in which city he wrote it, and 
then of going into Macedonia, and afterwards to 
Corinth. We may sometimes indulge in a probable 
conjecture; and such it is, that he expected Titus to 
bring him back to Ephesus an account of the success 
of his mission with the epistle to Corinth. But the 
tumult at Ephesus, about Demetrius the silversmith, 
seems to have determined Paul to leave the city 
sooner, and accordingly he went to Troas, a town of 
Asia northward of Ephesus, and a port convenient for 
embarking in his way to Macedonia. Here he also 
expected to meet with Titus, but being disappointed^ 
he proceeded on his journey. His faithful fellow- 
labourer at length reached him in Macedonia, and 
communicated such intelligence of the Corinthian 
community as was the means of drawing from him this 
Second Epistle, of which also Titus was the bearer. 
See chap. viii. 6, 17, 23, 24. 

c St. Paul/ says Newcome, e having written his First 
Epistle to the Corinthians, to try what power he had 
still with that church, in which there was a great fac- 
tion against him, which he was attempting to break, 
was in pain till he found what success it had. But 
when he had by Titus received an account of their 
repentance, upon his former letter, of their submission 
to his orders, and of their good disposition of mind 
toward him, he takes courage, speaks of himself more 
freely, and justifies himself more boldly. And as to 
his opposers, he deals more roundly and sharply with 
them than he had done in his former epistle. The 
main business of both epistles is to take off the 



Sect. xi. ( 165 ) 

people from their new leaders, and wholly to put an 
end to the faction and disorder which they had caused 
in the church of Corinth.' 



The Second Epistle of Fend, the Apostle, to the 
Corinthians. 

" PAUL, an apostle of Jesus Christ by the will of 
God, and Timothy our brother, unto the church of 
God which is at Corinth, with all the saints which are 
in all Achaia : 2 grace he to you, and peace from God 
our Father, and from the Lord Jesus Christ." 

" 3 * Blessed he God, even the Father of our Lord 
Jesus Christ, the Father of mercies, and the God of 
all comfort ; 4 who comforteth us in all our tribu- 
lation, that we may be able to comfort them which 
are in any trouble, by the comfort wherewith we our- 
selves are comforted of God. 5 For as the sufferings 
of Christ abound in us, so our consolation also abound- 
eth by Christ. 6 And whether we be afflicted, it is 
for your consolation, and salvation, which is effec- 
tual* in the enduring of the same sufferings which 

2 Cor. i. 3. Blessed, fyc."] jeopardy, from the riot at Ephe- 

The reader is desired to observe, sus, the capital of the Asia spo- 

that from this place to the end ken of. Foley: an outline only, 

of ver. 10, the epistle runs much 2Cor. \.6. Effectual. ~\&Y.ln¥y*' 

in a strain of thanksgiving for ^ns, operating xzithin, energe- 

deliverance : also that some tic : a participle agreeing in case 

particular affliction in Asia is with a-urvieixs, salvation, imme- 

hinted at. And we find, from diately antecedent. I think we 

Acts xix. 23, to xx. 1, that he may understand the passage thus: 

was lately come out of great Salvation is at work within you 



2 Cor. i. 



( 166 ) 



Sect. xi. 



we also suffer : or whether we be comforted., it is for 
your consolation and salvation. 7 And our hope of 
you is steadfast, knowing that as ye are partakers of 
the sufferings, so shall ye he also of the consolation. 
8 For we would not, brethren, have you ignorant of 
our trouble which came to us in Asia, that we were 
pressed out of measure, above strength, insomuch 
that we despaired even of life : 9 but we had* the 
sentence of death in ourselves, that we should not 
trust in ourselves, but in God which raiseth the dead: 
10 who delivered us from so great a death, and doth 
deliver; in whom we trust that he will yet deliver 
us ; " ye also helping together by prayer for us, that 
for the gift bestowed upon us by the means of many 
persons, thanks may be given by many on our behalf. 
12 For our rejoicing is this, the testimony of our con- 
science, that in simplicity and godly sincerity, not 
with fleshly wisdom, but by the grace of God, we 
have had our conversation in the world, and more 
abundantly to you-ward. 13 For we write none other 
things unto you, than what ye read or acknowledge ; 
and I trust ye shall acknowledge even to the end ; 
* 4 as also ye have acknowledged us in part, that we 
are your rejoicing, even as ye also are ours in the day 
of the Lord Jesus." 

" 15 And in this confidence I was minded to come unto 
you before, that ye might have a second benefit: 16 and 



(i. e. going on to its accomplish- 1 Cor. xii. 6. A. 

ment) in your patience (so 2 Cor. i. 9. But zee had, Sfc] 

vvopovy means rather than en- Stronger in Gr. But zve our- 

during) under the same suffer- selves had, in ourselves : oiKkot 

ing which, fyc. See note on oevrot h Ixvrots WfflKoqw. A. 



Sect. xi. ( 167 ) 2 Cor. i. 

to pass by you into Macedonia, and to come again out 
of Macedonia unto you, and of you to be brought on 
my way toward Judea. 17 When I therefore was thus 
minded, did I use lightness ? or the things that I pur- 
pose, do I purpose according to the flesh, that with me 
there should be yea, yea, and nay, nay* ? 18 But as God 
is true, our word toward you was not yea and nay*. 
19 For the Son of God, Jesus Christ, who was preached 
among you by us, even by me and Silvanus and Timo- 
theus, was not yea and nay*, but in him was yea*. 
90 For all the promises of God in him are yea, and ill 
him Amen, unto the glory of God by us. 21 Now he 
which stablisheth us with you in Christ, and hath 
anointed us, is God ; 22 who hath also sealed us*, 
and given the earnest of the Spirit* in our hearts/' 

" 23 Moreover I call God for a record upon my 
soul, that to spare you I came not as yet unto Corinth. 
24 Not for that we have dominion over your faith, 
but are helpers of your joy : for by faith ye stand. 
(ch. ii.) But I determined this with myself, that I 
would not come again to you in heaviness. 2 For if 

2 Cor. i. 17, 18, 19. Yea marked us for his own. See Rev. 

and Nay.~] To say and unsay, vii. 3 ; ix. 4 ; xiv. 1 ; xx. 4 ; also 

Changeable at pleasure. Some- Eph. iv. 30. 

times one thing, and sometimes Ibid. Spirit.~\ Where the 

another. Wilson. Spirit is, there is feeling; for 

2 Cor. i. 19. Yea.]. One the Spirit maketh us feel all 

and the same. Wilson, things. Where the Spirit is not, 

2 Cor. i. 22. Sealed us.~] Al- there is no feeling ; but a vain 

luding to the custom of sealing opinion or imagination. William 

slaves, to mark them for their Tvndall, an ancient reformer 

master's property. Thus, this quoted hy Purser from a book 

passage imports, Who hath printed in 1527, 



2 Cor. it, 



( 168 ) 



Sect, xi, 



I make you sorry, who is he then that maketh me 
glad, but the same which is made sorry by me ? 3 And 
I wrote this same* unto you, lest, when I came, I 
should have sorrow from them of whom I ought to 
rejoice; having confidence in you all, that my joy is 
tlujoy of you all. 4 For out of much affliction and 
anguish of heart I wrote unto you with many tears; 
not that ye should be grieved, but that ye might 
know the love which I have more abundantly unto 
you. 5 But if any have caused grief, he hath not 
grieved me, but in part : that I may not overcharge 
you all. 6 Sufficient to such a man* is this punish- 
ment which was inflicted of many. 7 So that contrari- 
wise ye ought rather to forgive liim 3 and comfort Jiim, 
lest perhaps such a one should be swallowed up with 
overmuch sorrow. 8 Wherefore I beseech you, that 
ye would confirm your love toward him. 9 For to 
this end also did I write, that I might know the proof 
of you, whether ye be obedient in all things. 10 To 
whom ye forgive any thing, I forgive also : for if I 
forgave any thing, to whom I forgave it, for your 
sakes forgave I it, in the person of Christ ; 41 lest Satan 
should get an advantage of us : for we are not i°no- 
rant of his devices." 



2 Cor. ii. 3. Thu 



'■] 



Newcome translates, this mat- 
ter^ and says it relates to the 
punishment of the fornicator, 
1 Cor. v. 

2 Cor. ii. 6. Sufficient to such 
a man, fyc.~\ This is thought to 
Tcfer to the incestuous man men- 
tioned in the first epistle^ whom 



Paul had ordered t@ be put 
azzay : that is, separated from 
the company of believers. This 
is a punishment which must be 
inflicted of many. Paul is sup- 
posed to omit the man's name, 
from a motive of kindness, and 
delicacy. See Locke, in loc. 



Sect, xi, 



( 169 ) 



2 Cor. ii. 



a 12 Furthermore, when I came to Troas to preach 
Christ's gospel, and a door was opened unto me of 
the Lord, 13 1 had no rest in my spirit, because I found 
not Titus my brother: but taking my leave of them, 
I went from thence into Macedonia." 

" 14 Now thanks be unto God, which always causeth 
us to triumph in Christ, and maketh manifest the sa- 
vour* of his knowledge by us in every place. 15 For 
w T e are unto God a sweet savour of Christ, in them 
that are saved, and in them that perish : 16 to the one 
zve are the savour of death unto death; and to the 
other the savour of life unto life. And who is suffi- 
cient for these things ? 17 For we are not as many, 
which corrupt* the word of God : but as of sincerity, 
but as of God, in the sight of God speak we in Christ." 



2 Cor. ii. 14. Savour. ~] Paley 
(Hone Paulina?, p. 238, which, 
by the way, is an excellent 
book) places among 'the singu- 
larities of Paul's style, a species 
of digression, which' he thinks 
c may be denominated. Going 
off at a zzord. It is, turning 
aside from the subject at the 
occurrence of some particular 
word, forsaking the train of 
thought then in hand, and enter- 
ing upon a parenthetic sentence, 
in which that word is the pre- 
vailing term.' He instances this 
place, at the word savour, from 
which the parenthesis, though 
not marked in our bibles, lasts 
to the end of ver. 1 6. He refers 
us also to ch. iii. 1 of this book, 



at the word epistles; to ver. 13 
of that chapter, at the word 
veil; to Ephes. iv. 8, at the 
word ascended ; and Ephes. v. 
13, at the word light. These 
remarks not only show the live- 
ly, fervid mind of the apostle ; 
but they assist in the ready com- 
prehension of his sense, 

2 Cor. ii. 17. Corrupt, S;c.~\ 
Newcome renders the word 
xxTrnXtvovres, adulterate ; and his 
note is, Debase for their own 
advantage : an image taken from 
vintners. Purver's note is as 
follows: Sell out', according 
to the original, as the landlord 
of a tavern or alehouse does the 
liquor. Thus Montanus ren- 
ders it, as the proper meaning 



g Cor. hi. 



( 170 ) 



Sect, xl 



ch. in. ce Do we begin again to commend ourselves? 
or need we, as some others, epistles of commendation 
to you, or letters of commendation from you* ? 2 Ye 
are our epistle written in our hearts, known and read 
of all men : 3 forasmuch as ye are manifestly declared 
to be the epistle of Christ ministered by us, written 
not with ink, but with the Spirit of the living God ; 
not in tables of stone, but in fleshly tables of the 
heart. 4 And such trust have we through Christ to 
God-ward: 5 not that we are sufficient of ourselves* 



of the word, in his strict man- 
ner, cauponantes [and Monta- 
nus was a papist too] ; Erasmus 
also, cauponantes ; and Beza, 
cauponamur ; the Geneva trans- 
lators, make merchandise of. 
So far Purver. See also Park- 
hurst's Lexicon, at the word 

The Geneva translators were 
English protestants who fled to 
Geneva, from the persecution 
in Queen Mary's reign; and 
employed themselves there in a 
translation of the Bible : which 
they did not finish till that of 
Elizabeth. They appear to have 
been, as the members of the 
church of England generally 
then Avere, Calvinists. 

2 Cor. iii. 1. Need we y as 
some^ epistles of commendation , 
<Sfc] This is a high irony, both 
of the faction, and of the false 
teacher. By asking whether he 



needed to be introduced to theni 
as an apostle ; and whether, to 
his being received by other 
churches as an apostle, it would 
be necessary for him to carry 
letters of recommendation from 
them ; Paul not only ridiculed 
the faction and the false teacher, 
but insinuated that his apostle- 
ship did not depend on the tes- 
timony of men. Macknight. 

2 Cor. iii. 5. Not sufficient 
of oursetves, <Sfc] Purver 
quotes, on this passage, a stanza 
of old Withers ; a poet, whom 
more popular poets have ridi- 
culed, or despised : 

For of ourselves, we cannot leave 
One pleasure, for thy sake; - 

No, not one vertuous thought conceive, 
Till us» thou able make. 



And he shows that the church 
Of England adopts this senti- 
ment in one of its collects. — 



Sect. xi. 



( HI ) 



2 Cor. hi. 



to think any thing* as of ourselves; but our sufficiency 
is of God; 6 who also hath made us able ministers of 
the new testament'"" ; not of the letter, but of the 
Spirit : for the letter killeth, but the Spirit giveth 
life. 7 But if the ministration of death, written and 
engraven in stones,, was glorious, so that the children 
of Israel could not steadfastly behold the face of 
Moses for the glory of his countenance ; which glory 
w T as to be done away : 8 how shall not the ministration 
of the Spirit be rather glorious ? 9 For if the minis- 
tration of condemnation be glory, much more doth 
the ministration of righteousness* exceed in glory. 
10 For even that which was made glorious had no 
glory in this respect, by reason of the glory that ex- 
celleth. %i For if that which was done away was glo- 
rious, much more that which remaineth is glorious." 



c O God, forasmuch as without 
thee, we are not able to please 
thee 1 — making this use of it — 
4 mercifully grant that thy Holy 
Spirit may in all things direct, 
and rule our hearts.' Protestants 
differ, in several things. Let 
them rejoice when they agree. 

Ibid. To think any thing.~\ 
Aoyicroio-Sati rt. Rather, to con- 
clude any thing; that is, upon 
laying things together, reason- 
ing upon them ; and so the word 
Koyity may be rendered at Rom. 
ii. 3. A. 

2 Cor. iii. 6. New testament.'] 
Rather New covenant. See note 
on Heb. ix. 15. 



2 Cor. iii. 9. Ministration 
of righteousness. ~\ So the miai- 
stry of the gospel is called ; be- 
cause by the gospel, a way is 
provided for the justification of 
those who have transgressed : 
but the law has nothing but 
rigid condemnation for all trans- 
gressors ; and therefore is the 
ministration of condemnation. 
Locke. This is informing: 
nevertheless, the spiritual tra- 
veller will perceive also a re- 
ference or analogy, in this pas- 
sage, with his baptismal con- 
flicts, and the peaceable fruit* 
of righteousness which, succeed 
them. 



2 Coh. in. 



( 172 ; 



Sect. xi. 



" * 2 Seeing then that we have such hope, we use 
great plainness of speech : 13 and not as Moses, which 
put a veil over his face, that the children of Israel 
could not steadfastly look to the end of that which is 
abolished : t4 but their minds were blinded : for until 
this day reniaineth the same veil untaken away in 
the reading of the old testament ; which veil is done 
away in Christ. 15 But even unto this day, when 
Moses is read, the veil is upon their heart*. ^Never- 
theless when it shall turn to the Lord, the veil shall 
be taken away. 47 Now the Lord is that Spirit* : and 
where the Spirit of the Lord is, there is liberty. 
18 But we all, with open face* beholding as in a glass 



2 Cor. iii. 15. The veil is 
upon their heart."] St, Paul, 
possibly, here alludes to. the 
custom of the Jews, which still 
subsists in the synagogue, that 
when the law is read, they put a 
veil over their faces. Locke. 

2 Cor. iii. 17. Now the Lord 
is that Spirit.] These words 
relate to ver. 6. where he says 
he is a minister, not of the 
letter of the law, not of the 
outside, and literal sense, but 
of the mystical and spiritual 
meaning of it: which he here 
telis us, is Christ. Locke. 

Newcome refers to the life- 
giving spirit mentioned in ver. 6. 
There is no difference: But 
why should the word that be 
used at all ; and why should it 
not be rendered simply from 



the Greek, ro ww^x, the Spi- 
rit? A. 

2 Cor. iii. 18. Open face.] 
May we not make this open face 
refer to the Lord contradistin- 
guished from Moses, ver. 13 ? 
It should however be translated 
unveiled face : and I am not 
quite satisfied with, beholding 
as in a glass^ for xa3o.9sr7g/£o/*g*o/ ; 
however xaWlfov may mean a 
mirror ; for in a mirror a man 
beholds his own face. I would 
submit whether we may not 
translate, and point, thus : But 
we all, beholding the glory of 
the Lord with an unveiled face, 
are changed, Sfc. f U^is £e wkv- 

Sofav Kvgis y.a,T07rleifyiASV0{ } — (astx~ 
(AogtpniAsQx) v.. r. \. 

Since the foregoing note wa* 



Sect. xi. ( 173 ) 2 Cor. hi. 

the glory of the Lord, are changed into the same 
image from glory to glory, even as by the Spirit of 
the Lord/' 

ch. iv. " Therefore seeing we have this ministry, as 
we have received mercy, we faint not; 2 but have re- 
nounced the hidden things of dishonesty*, not walk- 
ing in craftiness, nor handling the word of God de- 
ceitfully ; but by manifestation of the truth com- 
mending ourselves to every man's conscience in the 
sight of God. 3 But if our gospel be hid*, it is hid 
to them that are lost : 4 in whom the god of this world 
hath blinded the minds of them which believe not, 
]est the light of the glorious gospel* of Christ, who is 
the image of God, should shine unto them. 5 For we 
preach not ourselves, but Christ Jesus the Lord ; and 
ourselves your servants for Jesus' sake. 6 For God, 
who commanded the light to shine out of darkness, 
hath shined in our hearts, to give the light of the 
knowledge of the glory of God in the face of Jesus 
Christ*. 7 But we have this treasure in earthen ves- 

first printed, I have observed a 2 Cor. iv. 3. Hid.] Gr. 

similar turn in a French version veiled. xskuXv^^svov. 

printed at Amsterdam 1730, 2 Cor. iv.4. Glorious gospel.'] 

from that of Martin. Ainsi Gr. r« evzfy&m r-ns $o|ur, gospel 

nous tous qui contemplons^ of the glory : which to me, seems 

comme dans un mzroir, la preferable — the light (or illumi- 

gloire du Seigneur a face decou- nation, (pcJlia-^ov,) of the good tid- 

verte, sommes transformes, §c. in gs of the glory of Christ. A. 

So also in the 4th Ed. of Martin, 2 Cor. iv. 6. Face of Jesus 

4to. Basle, 1736. A. Christ. ] This phrase and the 

2 Cor. iv. 2. Dishonesty.'] whole verse, refers to the ^tory 

Gr. Shame, oucywns : i. e. hid- of Moses desiring to see the 

den or secret shameful practices, glory of God. Exod. xxxiii. 



2 Cor. it. 



( 174 ) 



Sect, xr, 



sels, that the excellency of the power may be of 
God., and not of us. 8 We are troubled on every 
side, yet not distressed ; we are perplexed, but not in 
despair ; 9 persecuted but not forsaken ; cast down, 
but not destroyed; 10 always bearing about in the 
body the dying of the Lord Jesus, that the life also 
of Jesus might be made manifest in ©ur body. " For 
we which live are alway delivered unto death for 
Jesus' sake, that the life also of Jesus might be made 
manifest in our mortal flesh. 12 So then death work* 
eth in us, but life in you." 

« i3 yj e h a ving the same spirit of faith, according 
as it is written, I believed, and therefore have I 
spoken; we also believe, and therefore speak; ^know- 
ing that he which raised up the Lord Jesus shall raise 
up us also by Jesus, and shall present us with you. 
15 For all things are for your sakes, that the abundant 
grace might through the thanksgiving of many re- 
dound to the glory of God. 16 For which cause we 



For there, God in his own 
glorious nature could not be 
seen, vcr. 20, the lustre was 
so great; but with that sight 
that was afforded him, though 
but of an angel sustaining the 
person of God, Moses' face was 
enlightened and shone, and be- 
came glorious (to which the 
apostle had before referred, 
chap. iii. 7). And so here, the 
glory of God, that is, the reve- 
lation of his most divine coun- 
ecIs for the saving of men under 
the gospel, is by God commu- 



nicated to Christ; and by that 
means he, as he is the son of 
man, and executes this prophe- 
tic office upon earth, is much 
more shining and glorious than 
Moses' face was. And there- 
fore we, to whom the gospel is 
now preached, look upon this 
face of his, though the Israelites 
could not look upon Moses; 
and are illuminated thereby, 
[and] receive the knowledge 
of these counsels of God, when- 
soever we look upon him. Ham- 
mond. 



Sect. xi. ( 175 ) 2 Cor. iv. 

faint not ; but though our outward man perish, yet 
the inward man is renewed day by day. 17 For our 
light affliction, which is but for a moment, workcth 
for us a far more exceeding and eternal weight of 
glory* ; 18 while we look not at the things which are 
seen, but at the things which are not seen : for the 
things which are seen are temporal ; but the things 
which are not seen are eternal, (en. v.) For we 
know that if our earthly house of this tabernacle were 
dissolved, we have a building of God, an house not 
made with hands, eternal in the heavens. 2 For in 
this we groan, earnestly desiring to be clothed upon 
with our house which is from heaven : 3 if so be that 
being clothed we shall not be found naked. 4 For 
we that are in this tabernacle do groan, being bur- 
dened : not for that we would be unclothed, but 
clothed upon, that mortality might be swallowed up 
of life*. 5 Now he that hath wrought us for the self- 
same thing is God, who also hath given unto us the 

2 Cor. 4.17. A far more glory; so solid and lasting, that 

exceeding and eternal weight of you may pass from one hyper- 

glory.~\ This sentence is one bole to another, and yet are in- 

of the most emphatical of St. finitely below it. Doddridge. 

Paul's writings. The lightness Blackmail. 

of the trial is expressed by to 2 Cor. v. 4. That mortality 

iAetpfov tv)s $A/\J/ewj\ as if he had might be swallozced up of life."] 

laid, ' It is even levity itself in A more sublime phraseology, 

such a comparison.' On the as well as more like the Greek, 

other hand, the *«$' vvegGoXw eh vtovLldbeyThat the mortal might 

l<nz%QoXw is infinitely emphatical, be swallowed up by the life : Ux 

and cannot be expressed by any xxrxiroSy to Svjjtov vtio rr>s £W. 

translation. It signifies that Thus, in 1 Cor. xv. 54, the 

all hyperboles fall short of de- translators have, this mortal^ 

scribing that weighty, eternal, t\;c. meaning the state. A. 



2 Cor. v. ( 176 ) Sect. xi. 

earnest of the Spirit. 6 Therefore we are always con- 
fident, knowing that, whilst we are at home in the 
body, we are absent from the Lord : ( 7 for we walk 
by faith, not by sight J : 8 we are confident, I say, and 
willing rather to be absent from the body, and to be 
present with the Lord. 9 Wherefore we labour*, that 
whether present or absent, we may be accepted of 
him. 10 For we must all appear before the judgment- 
seat of Christ ; that every one may receive the things 
done in his body, according to that he hath done, 
whether it be good or bad." 

" " Knowing therefore the terror of the Lord,* we 
persuade men ; but we are made manifest unto God ; 
and I trust also are made manifest in your consciences. 
12 For we commend not ourselves again unto you, but 
give you occasion to glory on our behalf, that ye may 
have somewhat to answer them which glory in appear- 
ance, and not in heart. 13 For whether we be beside 
ourselves, it is to God : or whether we be sober, it is 
for your cause. 14 For the love of Christ constraineth 
us; because we thus judge, that if one died for all, 
then were all dead : 15 and that he died for all, that 
they which live, should not henceforth live unto them- 
selves, but unto him which died for them, and rose 



2 Cor. v. 9. We labour. ~] therefore how fearful this judg- 

TVe make it the height of our meat {ver. 10] will be to me, 

ambition. This, (piXoTipupsOx if I discharge not my duty as 

plainly imports, and it is flat an apostle; and, to others, if 

to translate it, we labour. Dod- they persist in their sins ; we 

dridge. persuade men to obey the gos- 

2 Cor. v. 11. Knowing — the pel, and so act that our integrity 

terror of the Lord. 1 Knowing is manifested to God. Nezocome. 



Sect. xi. ( 177 ) 2 Cor. v. 

again, t6 wherefore henceforth* know we no man after 
the flesh : yea, though we have known Christ after the 
flesh, yet now henceforth know we him no more. 
17 Therefore if any man lie in Christ, lie is a new crea- 
ture : old things are passed away ; behold, all things 
are become new. i8 And all things are of God, who 
hath reconciled us to himself by Jesus Christ, and 
hath given to us the ministry of reconciliation ; 19 to 
wit, that God was in Christ, reconciling the world 
unto himself, not imputing their trespasses unto them; 
and hath committed unto us the word of reconciliation. 
20 Now then we are ambassadors for Christ, as though 
God did beseech you by us : we pray you in Christ's 
stead, be ye reconciled to God. 21 For he hath made 
him to be sin for us, who knew no sin*; that we 
might be made the righteousness of God in him/' 

ch. vi. <e We then, as workers together with Mm, 
beseech you also that ye receive not the grace of God 
in vain. ( 2 For he saith, I have heard thee in a time 
accepted*, and in the day of salvation have I suc- 
coured thee : behold, now is the accepted time* ; 

2 Cor. v. 16. Wherefore, Henceforth know zee him no 
henceforth, Sfc."] Wherefore more, understand thus, Now we 
I am above all human conside- principally know him in Spirit. 
rations, all external regards of 2 Cor. v. 21. Him to be sin 
riches, eloquence, descent, &c. for us, who knew no sin.'] Trans- 
Nay, though Christ hath ap- pose thus:— him who knew . no 
peared to me on the way to sin, to be sin for us. 
Damascus, and in visions, yet I 2 Cor. vi. 2. Time accepted—* 
lay no stress even on this pre- the accepted time, ,] Our trans- 
eminence. Newcotne. lation seems to want the beauti- 

These are rather paraphrases fill apposition of hxros and ev* 

than notes. Some^ by the words ^^oarozxrou It may be thus pre. 

M 



2 Cor. vi. ( 178 ) Sect. xi. 

behold, now is the day of salvation.) 3 Giving no 
offence in any thing, that the ministry be not blamed : 
4 but in all things approving ourselves as the ministers 
of God, in much patience, in afflictions, in necessities^ 
in distresses, 5 in stripes, in imprisonments, in tu- 
mults, in labours, in watchings, in fastings ; 6 by pure- 
ness, by knowledge, by long-suffering, by kindness., 
by the Holy Ghost, by love unfeigned, 7 by the word 
of truth, by the power of God, by the armour of 
righteousness on the right hand and on the left, 8 by 
honour and dishonour, by evil report and good re- 
port : as deceivers, and yet true : 9 as unknown, and 
yet well known ; as dying, and, behold, we live ; as 
chastened, and not killed ; 10 as sorrowful, yet alway 
rejoicing; as poor, yet making many rich; as having 
nothing, and yet possessing all things. 5 * 

ic " O ye Corinthians, our mouth is open unto you, 
our heart is enlarged. 12 Ye are not straitened in 
us*, but ye are straitened in your own bowels. * 3 Now 
for a recompense in the same (I speak as unto my 
children), be ye also enlarged." 

<c 14 Be ye not unequally yoked together with un- 
believers : for what fellowship hath righteousness with 
unrighteousness? and what communion hath light 
with darkness ? 15 and what concord hath Christ with 
Belial ? or what part hath he that believeth with an 
infidel? 16 and what agreement hath the temple of 
God with idols ? for ye are the temple of the living 
God : as God hath said, I will dwell in them, and walk 

served. / have heard thee in a 2 Cor. vi. 12. Ye are not 
time accepted, §c. — behold, now straitened in us.'] Ye have larg* 
is thtt highly accepted time. room in our hearts. Wilson* 



Sect. xi. 



( 179 ) 



2 Cor. vi. 



in them; and I will be their God, and they shall be 
my people. 17 Wherefore come out from among 
them, and be ye separate, saith the Lord, and touch 
not the unclean thing; and I will receive you. 1S And 
will be a Father* unto you, and ye shall be my sons 
and daughters, saith the Lord Almighty . ( ch. vii. ) Hav- 
ing therefore these promises, dearly beloved, let us 
cleanse ourselves from all filthiness of the flesh and 
spirit, perfecting holiness in the fear of God." 

cc 2 Receive us ; we have wronged no man, we have 
corrupted no man, we have defrauded no man. 3 1 
speak not this to condemn you : for I have said before, 
that ye are in our hearts to die and live with you. 
4 Great is my boldness of speech toward you, great is 
my glorying of you: I am filled with comfort, I am ex- 
ceeding joyful in all our tribulation. 5 For, when w r e 
were come into Macedonia, our flesh had no rest, but 
we were troubled on every side ; without were fight- 
ings, within were fears. 6 Nevertheless God, that com- 
forteth those that are cast down, comforted us by the 
coming of Titus ; 7 and not by his coming only, but 
by the consolation wherewith he was comforted in 
you, when he told us your earnest desire, your mourn- 
ing, your fervent mind toward me; so that I rejoiced 



2 Cor. vi. 18. And wiU be 
a Father.'] This being quoted 
from Jer. xxxi. 1, and that Ui 
the verse before from Isa. lii. 
11, should not be joined to- 
gether [by omitting the pro- 
noun before will] as in the 
common translation. Purver. 

But though Purver rightly 

M 



observes that these are two pas ■ 
sages, he is inaccurate in citing 
Jer. xxxi. 1. The exact words 
are not there; something like 
them may indeed be found in 
the 9th verse of that chapter, 
and also at 2 Sam. vii. 14 ; and 
Wisd. ix. 7. A, 



f Cor. vii. 



( 180 ) 



Sect, xi, 



the more. * For though I made you sorry with a let- 
ter, I do not repent, though I did repent : for I per- 
ceive that the same epistle hath made you sorry, 
though it were but for a season. 9 Now I rejoice, not 
that ye were made sorry, but that ye sorrowed to re- 
pentance : for ye were made sorry after a godly man- 
ner*, that ye might receive damage by us in nothing. 
40 For godly sorrow* worketh repentance to salvation 
not to be repented of: but the sorrow of the world 
worketh death. Jt For behold, this self-same thing that 
ye sorrowed after a godly sort, what carefulness it 
wrought in you, yea, what clearing of yourselves, yea, 
what indignation, yea, what fear, yea, what vehement 
desire, yea, what zeal, yea, what revenge * ! In all things 
ye have approved yourselves to be clear in this mat- 
ter. 12 Wherefore, though I wrote unto you, I did it 
not for his cause that had done the wrong, nor for his 
cause that suffered wrong*, but that our care for you 
in the sight of God might appear unto you. 13 There- 
fore we were comforted in your comfort : yea, and 
exceedingly the more joyed we for the joy of Titus, 
because his spirit was refreshed by you all. * 4 For if 



2 Cor. vii. 9. 10. Godly 
manner — godly sorrow.] Gr. 

vara. 0£ov ? which in English ra- 
ther requires some intervening 
words to be supplied, the bare 
translation being bald, and 
scarcely, reverent. According 
to [the will of] God. A. 

2 Cor. vii. 11. Revenge J] 
The word h$iw?iy may be trans- 
lated punishment ; alluding to 



the incestuous person mentioned 
1 Cor. v. It has that sense 
in 1 Pet. ii. 14. So Newcome. 
2 Cor. vii. 12. Nor for his 
cause that suffered wrong.] 
From this it appears that the 
person who had suffered the in- 
jury from his son, was still alive. 
The son therefore to incest, ad« 
ded ingratitude. Macknight. 



Sect. xi. ( 181 ) " f Cor. vii, 

I have boasted any thing to him of you, I am not 
ashamed; but as we spake all things to you in truth, 
even so our boasting, which / made before Titus, is 
found a truth. 15 And his inward affection is more 
abundant toward you, whilst he remembereth the 
obedience of you all, how with fear and trembling ye 
received him. 16 1 rejoice therefore that I have con- 
fidence in you in all tilings." 

ch. vin. (C Moreover, brethren, we do you to wit* 
of the grace of God bestowed on the churches of Ma- 

o 

cedonia; 2 how that in a great trial of affliction, the 
abundance of their joy, and their deep poverty, 
abounded unto the riches of their liberality. 3 For to 
their power, I bear record, yea, and beyond their pow- 
er, they were willing of themselves ; 4 praying us with 
much entreaty that we would receive the gift, and 
take upon us the fellowship of the ministering to the 
saints. 5 And this they did, not as we hoped, but first 
gave their ownselves to the Lord, and unto us by the 
will of God. 6 Insomuch that we desired Titus, that 
as he had begun, so he would also finish in you the 
same grace* also. 7 Therefore, as ye abound in every 
thing, in faith, and utterance, and knowledge, and in 
all diligence, and in your love to us, see that ye 
abound in this grace also. 8 1 speak not by command- 
ment, but by occasion of the forwardness* of others, 

2 Cor. yiii. 1. Do you to and 9. ^a^^ ? in each place. A. 
nit.] Make knozon to you. 2 Cor. Yiii. 8. Forwardness.] 

2 Cor. Tiii. 6. Grace.] Ra- Rather diligence, as in, ver. 7. 

ther gift, or, as we should say, The same Gr. word in both 

collection : and so in rer. 7 and places, arah. 
19 1 and figuratively in Ter. 1 



2 Cor. viii. ( 182 ) Sect. xi. 

and to prove the sincerity of your love. 9 For ye 
know the grace of our Lord Jesus Christ, that though 
he was rich, yet for your sakes he became poor, that 
ye through his poverty might be rich. 10 And herein 
I give my advice : for this is expedient for you, who 
have begun before,, not only to do, but also to be for- 
ward* a year ,ago. %1 Now therefore perform the 
doing pf it ; that as there was a readiness to will., so 
there may he a performance also out of that which ye 
have. 42 For if there be first a willing mind, it is ac- 
cepted* according to that a man hath, and not accord- 
ing to that he hath not. 13 For I mean not that other 
men be eased, and ye burdened : 14 butby an equality, 
that now at this time your abundance may he a supply 
for their want, that their abundance also may be a 
supply for your want; that there may be equality: 
15 as it is written, He that had gathered much, had no- 
thing over; and he that had gathered little, had no 
lack. 16 But thanks he to God, which put the same 
earnest care into the heart of Titus for you. i? For 
indeed he accepted the exhortation ; but being more 
forward, of his own accord he went unto you/' 
" 18 And we have sent with him the brother*, whose 

2 Cor. viii. 10. Not only to More than this, It is highly ac- 
tio, but also to be forward.'} In- ceptable: Gr. swrgootisKTos. See 
stead of forward, say willing, note on chap. vi. 2. In the pre- 
as the Gr, phrase is ro SeX&v. sent passage, place a comma af- 
The Syriac translators seem to ter this proposed term, highly 
have had this passage before acceptable. A. 
them in an inverted order ; for 2 Cor. viii. 18. 1 Vie br 'other, ,] 
that version implies, Not only Most think that Luke is meant. 
to be willing, but also to do. A. Apollos, Mark, Barnabas, Silas, 

gCor.viii. 12, It is accepted.] Epenetus and Sosthenes, are, 



Sect. xi. 



( 183 ) 



2 Cor. viil 



praise is in the gospel, throughout all the churches ; 
19 and not that only,, but who was also chosen of the 
churches to travel with us with this grace, which is 
administered by us to the glory of the same Lord*, 
and declaration of your ready mind: "avoiding this, 
that no man should blame us in this abundance which 
is administered by us : 21 providing for honest things, 
not only in the sight of the Lord, but also in the 
sight of men. 22 And we have sent with them our 
brother, whom we have oftentimes proved diligent in 
many things, but now much more diligent, upon the 
great confidence which 1 have in you. 23 Whether 
any do enquire of Titus, he is my partner and fellow- 
helper concerning you : or our brethren he enquired 
of, they are the messengers of the churches, and the 
glory of Christ. 24 Wherefore show ye to them, and 



mentioned by commentators. 
The praise of this Christian bro- 
ther, for his labours in preaching 
the gospel, was spread through- 
Out all the churches. See chap. 
xii. 18. Nezccome. This brother, 
says Locke, must be St. Luke, 
who had been a long while St. 
Paul's companion in his travels. 
The purity of the apostle's 
conduct in the business of a 
pecuniary contribution, appears 
from several circumstances.— 
He seems to disclaim inspired 
authority, 2 Cor. viii. 8. — He 
protests against using his claim 
to live of the gospel, 1 Cor. ix. 



15. He desires the contributors 
to furnish him with colleagues, 
1 Cor. xvi. 3, 4; — lest he should 
incur blame, 2 Cor. viii. 20 : — 
which may be seen more at 
large in Paley : Hor. Paul. 107, 
note. 

2 Cor. viii. 19. Of the same 
Lord.] Newcome has it, Of 
the Lord himself *, which is more 
literal. No mention of the Lord 
immediately precedes. And 
whence comes the word decla- 
ration ? An exact translation 
would nearly be, To the glory 
of the Lord himself ) arid to your 
readiness of mind, A. 



2 Cor. viii. ( 184 ) Sect. xi. 

before the churches, the proof of your love, and of 
our boasting on your behalf." 

ch. ix. " For as touching the ministering to the 
saints, it is superfluous for me to write to you : 
2 for I know the forwardness of your mind, for 
which I boast of you to them of Macedonia, that 
Achaia* was ready a year ago ; and your zeal hath 
provoked very many. 3 Yet have I sent the breth- 
ren, lest our boasting of you should be in vain in 
this behalf; that, as I said, ye may be ready: 4 lest 
haply if they of Macedonia come with me, and find 
you unprepared, we (that we say not, ye) should be 
ashamed in this same confident boasting, 5 Therefore 
I thought it necessary to exhort the brethren, that 
they would go before unto you, and make up before- 
hand your bounty, whereof ye had notice before*, 
that the same might be ready, as a matter of bounty, 
and not as o/covetousness. * But this I say, He which 
soweth sparingly shall reap also sparingly; and he 
which soweth bountifully shall reap also bountifully. 
7 Every man according as he purposeth in his heart, 
so let him give; not grudgingly, or of necessity: 
for God loveth a cheerful giver. s And God is able 
to make all grace abound toward you ; that ye, al- 
ways having all sufficiency in all things, may abound 
to every, good work ; ( 9 as it is written, He hath dis- 

2 Cor. ix. % Achaia.~\ That Tnv tzgoxtzlyyizX^sr/iv svXoyixv. May- 
is, the church of Corinth; which we not refer the import of the 
jyas ma.de up of the inhabitants participle, to the Corinthians; 
cl that city.^ and the circuinja,- and translate, your promised 
ts of Achaia. JLocke. bounty^ or, your bounty which 
2 Cor: ix. 5. Your bounty , had been announced before? 
je had notice before."] 



Sect. xi. ( 185 ) g Con. ml. 

persed abroad ; he hath given to the poor : his righte- 
ousness remaineth for ever. 10 Now he that mi- 
nistereth seed to the sower both minister bread for 
your food, and multiply your seed sown, and increase 
the fruits of your righteousness:) " being enriched 
in every thing to all bountifulness, which causeth 
through us thanksgiving to God. i2 For the admini- 
stration of this service not only supplieth the want of 
the saints,, but is abundant also by many thanks- 
givings unto God; 43 whiles by the experiment* of 
this ministration they glorify God for your professed 
subjection unto the gospel of Christ, and for your 
liberal distribution unto them, and unto all men; 
14 and by their prayer for you, which long after you 
for the exceeding grace of God in you. 15 Thanks be 
unto God for his unspeakable* gift." 

ch. x. "Now I Paul myself beseech you by the 
meekness and gentleness of Christ (who in presence 
am base* among you, but being absent am bold* to- 
ward you), 2 but* I beseech you, that I may not be 
bold when I am present, with that confidence where- 
with I think to be bold against some, which think of 
us as if we walked according to the flesh. 3 For though 

2 Cor. ix. 13. Experiment."] translation of a different Greek 

Experience, or proof, would be word; namely, dcppvret. A. 

a better word — TJiat is ? Expert- 2 Cor. x. 1. Base — bold.'} 

encing your kindness, they glo- I should prefer the words hum- 

rify, $c. A. ble, and confident : roatems and 

2 Cor. ix. 15. Unspeakable."] Sappw. I would also, in ver. 2, 

Gr. ai/sKcWWy — not to be de- exchange the first bold to conjl- 

clared. I should therefore pre- dent, Sapfao-xi ; but let the se- 

fer here the word inexpressible ; cond bold remain, roX^varxi. 

especially because unspeakable 2 Cor. x. 2. But.'] Now. 

is used in chap. xii. 4 ; as a Nezocome. Gr.Ssj asinver. 1. A* 



2 Cor. x. 



( 186 ) 



Sect. xx. 



we walk in the flesh-, we do not war after the flesh 
( 4 for the weapons of our warfare are not carnal, but 
mighty through God to the pulling down of strong 
holds) : 5 casting down imaginations*, and every high 
thing that exalteth itself against the knowledge of 
God, and bringing into captivity every thought* to 
the obedience of Christ ; *and having in a readiness 
to revenge all disobedience, when your obedience is 
fulfilled." 

<( 7 Do ye look on things after the outward appear- 
ance ? If any man trust to himself that he is Christ's, 
let him of himself think this again, that, as he is 
Christ's, even so are we Christ's. 8 For though I 
should boast somewhat more of our authority, which 
the Lord hath given us for edification, and not for 
your destruction, I should not be ashamed : 9 that I 
may not seem as if I would terrify you by letters. 



2 Cor. x. 5. Imaginations. ] 
Rather reasonings^ Xoyio-pxs. 

So, I find, New come. Itwould 
also be better if the word 'pul- 
ling were repeated ; false rea- 
soning being a part of the strong 
hold. But I would change the 
word in each verse, and render 
the passage thus : to the de- 
struction of strong holds) : de- 
stroying reasonings^ and every 
high things 6{c* The Greek 
■words are kmOxi^eo-iv and xocQaigvv- 
rw, and the former of these is 



translated 

8th verse. 

Ibid. 



destruction i 
A. 
Bringing into 



the 



cap- 



tivity every thought.'] Dod- 
dridge, on this clause, describes 
a happy state. The soul, says 
he, seeing its fortifications de- 
molished, submits to the con- 
queror; and then every thought, 
every reasoning, takes law from 
him : nothing is admitted, that 
contradicts the gospel; Christ 
being acknowledged as absolute 
master. The former clause shows 
how ready men are to fortify 
themselves against it; and to 
raise, as it were, one barrier 
behind another, to prevent his 
entrance into the soul. Com- 
pare Romans xiv. 8 ; 9. 



Sect, xi, 



( 187 ) 



2 Cor. x. 



10 For his letters, say they, are weighty 2nd powerful; 
1 tit his bodily presence is weak, and his speech con- 
t - n tible. 4i Let such an one think this, that,, such 
as we are in word by letters when we are absent, 
..... : 7ve be also in deed when we are present. 
" For we dare not make ourselves of the number,, or 
compare ourselves with some that commend them- 
selves : but they measuring themselves by themselves, 
and comparing themselves among themselves, are not 
wise. l3 But we will not boast of things without our 
measure, but according to the measure of the rule 
which God hath distributed to us, a measure to reach 
even unto you. 14 *For we stretch not ourselves be- 
vond our measure, as though we reached not unto 
you : for we are come as far as to you also in preach- 



2 Ccr. x. 14. It may help 
to understand this, and the fol- 
lowing verses, if we consider 
the terms used in them as ago- 
nistical. [That is, as alluding 
to the Grecian games ; and the 
reader has been informed that 
such games were celebrated near 
Corinth. The term agonistical 
is formed from ayan, agone, or 
ayvv:x. agonia, strife, contest 
for victor}', and its correspon- 
dent verb ayaniqpfiaiy agonizomaij 
to contend, struggle, kc. whence 
also our common word, agony.] 
In this view of them, the meet- 
sure of the rule alludes to the 
path marked out, and bounded 
by a white line, for racers in 



the Isthmian games : and so the 
apostle represents his work in 
preaching the gospel as a spiri- 
tual race ; and the province to 
which he was appointed, as the 
compass or stage of ground, 
which was distributed or mea- 
sured out for him to run in 
(luspicsv avTu). Acordingly, to 
boast without his measure^ and 
to stretch himself beyond his 
measure, refer to one that ran 
beyond or out of his line. We 
are come as far as to you^ al- 
ludes to him who came foremost 
to the goal ; and, in another 
mail's line signifies the province 
that was marked out for some- 
body else. Burder, 529, 



2 Coi?. x, 



( 188 ) 



Sect, xi. 



ing the gospel of Christ : 15 not boasting of things 
without our measure, thai is, of other men's labours; 
but having hope, when your faith is increased, that 
we shall be enlarged by you according to our rule 
abundantly, * 6 to preach the gospel in the regions 
beyond you* ; and not to boast in another man's line 
of things made ready to our hand. i7 But he that 
glorieth, let him glory in the Lord. 48 For not he 
that commendeth himself is approved, but whom the 
Lord commendeth." 

ch. xi. cc Would to God ye could bear with me a 
little in my folly: and indeed bear with me. 2 For I 
am jealous over you with godly jealousy : for I have 
espoused you to one husband*, that I may present 



2 Cor. x. 16. To preach in 
the regions beyond you.~\ So 
that Corinth at this time was 
the extremity of the apostle's 
journeyings. — On his first land- 
ing in Europe, he passed (see 
Acts xvi. & xvii.) through Phi- 
iippi, Amphipolis, Apolionia, 
Thessalonica, and Athens, to 
Corinth. Hence, after more 
than eighteen months' residence, 
he sailed back for Syria. Now, 
he was on his journey towards 
Corinth ; but, as we have sup- 
posed, not without reason, still 
in Macedonia. 

2 Cor. xi. 2. I have espoused 
you to one husband. Sfc."] Gr. 
vtgyLoatxiJwv. Under the word 
«#*»?« [harmozo^j I find this 



observation in Schoetgenius. 
Erant apud Lacedcemonios^ 
Harmosyni magistratus, quo- 
rum curce virgines concreditos 
erant) ut non illibatam solum 
virginitatem retinerent, sed et 
metritis honestis nuberent. Hue 
ergo, procul omni dubio^ Apos- 
tolus respicienS) hanc vocem ad- 
hibuit, Symonds. i. e. c Th« 
Lacedemonians had magistrates 
called Harmosyni, to whom was 
intrusted the care of young wo- 
men, not only to preserve them 
from defilement, but to see them 
married to men of reputation. 
No doubt the apostle had re- 
spect to this custom when he 
used the word.' that is, the 
word YigiAocTGiiAW) a tease of a^ofr^ 



Sect, xr. 



( 189 ) 



2C 



OR. XI 



you as a chaste virgin to Christ. 5 But I fear, lest by 
any means, as the serpent beguiled Eve through his 
subtilty, so your minds should be corrupted from the 
simplicity that is in Christ. 4 For if he that cometh 
preacheth another Jesus,, whom we have not preach- 
ed; or if ye receive another spirit, which ye have not 
received, or another gospel which ye have not ac- 
cepted ; ye might well bear with him*. 5 For I sup- 
pose I was not a whit behind the very chiefest apos- 
tles. 6 But though I be rude in speech, yet not in 
knowledge ; but we have been throughly made ma- 
nifest among you in all things. 7 Have I committed 
an offence in abasing myself* that ye might be ex- 
alted, because I have preached to you the gospel 
of God freely ? 8 1 robbed other churches, taking wa- 
ges of them, to do you service. 9 And when I was 
present with you, and wanted, I was chargeable* to 



2 Cor. xi. 4. Bear with him. ] 
This word, him, is supplied by 
the translators. They should 
rather, I think, have supplied 
the word, me. This makes a 
clear sense, and perfectly coin- 
cides with ver. 1 . where the same 
Terb is used in the same mood, 
tense, number, and person. In- 
deed they seem to be strongly 
marked as apposite passages. 
So, I find, Newcome. A. 

2 Cor. xi. 7. Abasing myself. ] 
By working with my own hands, 
and enduring hardships. New- 
come. See Acts xviii. 3. 

2 Cor. xi, 9. / was charge- 



able.] The Greek for this is 
a very curious word. It is in 
our letters, Jcatenarkeesa, de- 
rived from vxgwy narkee, the 
Torpedo-fish : which is known 
suddenly to benumb those who 
touch it. So that burdensome 
would be a word nearer the 
original than chargeable ; and 
so our translators have it in ch, 
xii. 13, and 14. They put burden 
(the verb) also for jj«Tf?«^cr«,' 
in ver. 16 of that chap.; but 
this may be changed for oppress; 
as also burdensome, in the verse 
before- us, may be changed for 
oppressive. A. 



2 Cor. xi. 



( 190 ) 



Sect. 



xi. 



no man : for that which was lacking to me, the breth- 
ren which came from Macedonia supplied : and in 
all things I have kept myself from being burdensome 
unto you, and so will I keep myself. 10 As the truth 
of Christ is in me, no man shall stop me of this boast- 
ing in the regions of Achaia. " Wherefore ? because 
I love you not ? God knoweth. 12 But what I do, 
that I will do, that I may cut off occasion from them 
which desire occasion ; that wherein they glory, they 
may be found even as we. 13 For such are* false apos- 
tles, deceitful workers, transforming themselves into 
the apostles of Christ. 14 And no marvel ; for Satan 
himself is transformed into an an gel of light. 45 There- 
fore, it is no great thing if his ministers also be trans- 
formed as the ministers of righteousness; whose end 
shall be according to their works." 

iC 16 I say again, Let no man think me a fool; if 
otherwise, yet as a fool receive me, that I may boast 
myself a little. i7 That which I speak, I speak it not 
after the Lord, but as it were foolishly*, in this con- 



2 Cor. xi. 13. For such are, 
«Sfc.] The word are is supplied ; 
but would seem to be better 
supplied after the word apostles ; 
viz. For such false apostles are 
deceitful workers, 8fc. A . 

2 Cor. xi. 17. / speak it not 
after the Lord, but as it were 
joolishli/.'] It has been well 
remarked that this is said by 
way of concession. Sec Poli 
Synopsin, note 5 ; and observe 
Beza's words in particular: 



which are. Quod dixit, se non 
secundum Dominum loqui, per 
concessionem dixit, et formam 
ipsam orationis, non autem rem- 
ipsam, consider ans ; cum alio- 
qui vera sit ipsius oratio, et 
sanctissimus ipsius scopus. [i. e. 
What he says of not speaking 
after the Lord, he says by way 
of concession ; and considering 
the form, and not the matter, 
of his words : whereas, other- 
wise, his words are true, and 



Sect. xi. 



( 191 ) 



2 Cor. xr. 



fidence of boasting. 18 Seeing that many glory after 
the flesh, I will glory also. * 9 For ye suffer fools glad- 
ly, seeing ye yourselves are wise. 20 For ye suffer, if 
a man bring you into bondage, if a man devour you, 
if a man take of you, if a man exalt himself, if a man 
smite you on the face. 21 I speak as concerning re- 
proach, as though we had been weak : howbeit where- 
insoever any is bold, (I speak foolishly) I am bold 
also. a2 Are they Hebrews ? so am I. Are they Is- 
raelites } so am I. Are they the seed of Abraham ? 
so am I. 23 Are they ministers of Christ ? (I speak as 
a fool) I am more ; in labours more abundant*, in 
stripes above measure, in prisons more frequent, in 
deaths oft. 24 Of the Jews five times received I forty 
stripes, save one. 25 Thrice was I beaten with rods, 
once was I stoned, thrice I suffered shipwreck, a 
night and a day I have been in the deep ; 26 in jour- 
neyings often, in perils of w T aters*, in perils of robbers, 
in perils by mine own countrymen, in perils by the 



their drift very holy.] St. Paul's 
language amounts to this, <I am 
ready to adopt your language, 
That what I speak by way of 
self-praise, I speak inconside- 
rately, ver. 1, and not in a 
manner becoming a disciple of 
Christ.' He first asserts, verse 
16", that his glorying was justi- 
fiable; and then he modestly 
grants that such glorying has 
the appearance of ineonsidera- 
tion, and may be imputed to it 
by some. He then goes on to de~ 
liver his commendation of him- 



self in the most delicate manner; 
particularly, chap. xii. 2. The 
whole passage may be consider- 
ed as the finest instance of self- 
commendation, which occurs in 
any writer. Newcome. Rather, 
of self-justification : considering 
how the apostle had been op- 
posed, and probably traduced. 

2 Cor. xi. 23. Abundant.~\ 
Rather, frequent ; as after pri- 
sons. Alike in Gr. A. 

2 Cor. xi. 26. Waters. 1 
Gr. TIqtocpwv, Rivers, 



2 Cor. xi. ( 192 ) Sect. 



XI. 



heathen,, in perils in the city, in perils in the wilder- 
ness, in perils in the sea, in perils among false breth- 
ren; 27 in weariness and painfulness, in watchings 
often, in hunger and thirst, in fastings often, in cold 
and nakedness : 28 beside those things that are with- 
out, that which cometh upon me daily, the care of all 
the churches. 29 Who is weak, and I am not weak ? 
who is offended, and I burn not ? 30 If I must needs 
glory, I will glory of the things which concern mine 
infirmities. 3I The God and Father of our Lord Jesus 
Christ, which is blessed for evermore, knoweth that I 
lie not. 32 In Damascus the governor under Aretas* 
the king kept the city of the Damascenes with a gar- 
rison, desirous to apprehend me : 33 and through a 
window in a basket was I let down by the wall, and 
escaped his hands." 

cu. xii. iC It is not expedient for me doubtless to 
glory: I will come to visions and revelations of the 
Lord. 2 1 knew a man in Christ above fourteen years 
ago, (whether in the body, I cannot tell ; or whether 
out of the body, I cannot tell: God knoweth;) 
such an one caught up to the third heaven. 3 And 
I knew such a man, (whether in the body, or out 
of the body, I cannot tell: God knoweth;) 4 how 
that he was caught up into paradise, and heard un- 
speakable words, which it is not lawful for a man to 
utter. 5 Of such an one will I glory : yet of myself 
I will not glory, but in mine infirmities. 6 For though 
I would desire to glory, I shall not be a fool; for I 
will say the truth : but now I forbear, lest any man 
should think of me above that which he seeth me to 
be, or that he heareth of me. 7 And lest I should be 

2 Cor. ix. 32. Aretas.] See page 8. A. 



Sect. xi. ( J 93 ) 2C 



OR. XII. 



exalted above measure through the abundance of the' 
revelations, there was given to me a thorn in the 
flesh, the messenger of Satan to buffet me, lest I 
should be exalted above measure. 8 For this thing: 
I besought the Lord thrice, that it might depart from 
me. 9 And he said unto me. My grace is sufficient 
for thee : for my strength is made perfect in weak- 
ness. Most. gladly therefore will I rather glory in my 
infirmities) that the power of Christ mav rest upon 
me, 10 Therefore I take pleasure in infirmities, in 
reproaches, in necessities, in persecutions, in distresses 
for Christ's sake : for when I am weak, then am I 
strong/' 

(C V I am become a fool in glorying; ye have com- 
pelled me : for I ought to have been commended of 
you : for in nothing am I behind the very chiefest 
apostles, though I be nothing. 12 Truly the signs of 
an apostle were wrought among you in all patience, 
in signs, and wonders, and mighty deeds. 13 For what 
is it wherein you were inferior to other churches, 
except it be that I myself was not burdensome to you? 
forgive me this wrong. 14 Behold, the third time I 
am ready to come to you* ; and I will not be burden- 
some to you ; for I seek not yours, but you : for the 
children ought not to lay up for the parents, bul the 
parents for the children. 15 And I will very gladly 
spend and be spent for you ; though the more abun- 

2 Cor. xii. 14. The third his journey for good reasons; 

time I am ready to come to yoa.~\ ver. 23. Now he is a third time 

He had been with them once, ready. Observe chap. xiii. 2, 

He purposed to go a second NeKCome* 
time ; chap. i. 15 ; but deferred 



9, Cor. xii, 



( 194 ) 



Sect, xi, 



dantly I love you, the less I be loved. 16 But be it so, 
I did not burden you : nevertheless, being crafty, 1 
caught you with guile. 17 Did I make a gain of you 
by any of them whom I sent unto you ? 18 1 desired 
Titus, and with him I sent a brother. Did Titus make 
a gain of you ? walked we not in the same spirit ? 
walked we not in the same steps ? 19 Again, think ye 
that we excuse ourselves unto you ? we speak before 
God in Christ : but we do all things*, dearly beloved, 
for your edifying. 20 For I fear, lest, when I come, I 
shall not find you such as I would, and that I shall be 
found unto you such as ye would not : lest there he 
debates, envyings, wraths, strifes, backbitings, whis- 
perings, swellings, tumults : 21 and lest, when I come 
again, my God will humble me among you, and that 
I shall bewail many which have sinned already, and 
have not repented of the uncleanness, and forni- 
cation, and lasciviousness which they have com- 
mitted." 

ch. xiii. cc This is the third time* I am coming to 



2 Cor. xii. 19. But we do 
all things."] The reader may 
observe that the words we do, 
are supplied : but they seem 
not at all wanted, and they even 
alter the sense. Without them, 
the passage implies that all 
•which the apostle spoke was for 
the edification of his hearers. A. 

2 Cor. xiii. 1. The third 
iime.~\ The note on ch. xii. 14 
may serve for this ; but Mac- 
knight, to account for the term, 
the third time } when one pre- 



vious visit only is mentioned in 
the Acts, supposes either that 
Luke did not there relate all 
which Paul did, which may 
easily be granted ; or, that Paul 
during his long residence at Co- 
rinth, made an excursion out of 
town, and returned. This is, 
however, but conjecture. The 
mode of Newcome has scripture 
authority ; and seems confirmed 
by ver. 2 : — Paley proves it at 
large : — Hor. Paul. 144. 



SecT. xi. ( 195 ) % Cor. xiii. 

you. In the mouth of two or three witnesses shall 
every word be established. 2 1 told you before, and 
foretell you,, as if I were present the second time, 
and being absent now I write to them which hereto- 
fore have sinned, and to all other, that, if I come 
again, I will not spare. 3 Since ye seek a proof of 
Christ speaking in me, which to you-ward is not w T eak, 
but is mighty in you ( 4 for though he was crucified 
through weakness, yet he liveth by the power of God: 
for we also are weak in him, but we shall live with 
him by the power of God toward you), 5 examine 
yourselves*, whether ye be in the faith ; prove your 
own selves*: know ye not your own selves, how that 
Jesus Christ is in yoUj except ye be reprobates*? 6 Eut 
I trust that ye shall know that we are not reprobates. 
7 Now I pray to God that ye do no evil ; not that we 
should appear approved, but that ye should do that 
which is honest, though we be as reprobates. 8 For 
we can do nothing against the truth, but for the 
truth. 9 For we are glad, when we are weak, and ye 

2 Cor. xiii. 5. Examine tation of Christ's power and 

yourselves prove your ozvn influence in you (Rom.viii. 10) 

selves.^ Newcome refers this by any kind of conduct which 

to ver. 3; the 4th being a pa- will not bear the touchstone 

renthesis, as I have marked it ; of the gospel. Newcome, 

somewhat thus : Since ye seek The learned however may 

a proof that Christ speaketh by determine whether our word 

me, &c. prove your own selves, reprobates be not a stronger 

whether ye be in the faith. term than aSox/f*«. The latter 

Ibid. Reprobates^ More seems to mean not yet refined ; 

properly, Unless ye be in some our word, again mixed ztith 

zzay reprobate : in some degree, dross, after refining. 
Unless ye prevent the manifes- 

N 2 



S Cor. xiii. ( 19d ) Sect. 



XI, 



are strong : and this also we wish, even your perfec- 
tion*. 10 Therefore I write these things being absent, 
lest being present, I should use sharpness, according 
to the power which the Lord hath given me to edifi- 
cation, and not to destruction. " 

cc " Finally, brethren, farewell. Be perfect*, be of 
good comfort, be of one mind, live in peace ; and the 
God of love and peace shall be with you. f 2 Greet 
one another with an holy kiss. 13 All the saints salute 
you/' 

" 14 The grace of the Lord Jesus Christ, and the 
love of God, and the communion of the Holy Ghost,, 
~be with you all. Amen." 



SECTION XII. 

Epistle to Titus. 

IT has been attempted to be shown, that in this 
journey into Macedonia Paul wrote the Epistle to 
Timothy already inserted. There seems less doubt 
of the place whence he wrote that to Titus, which 
appears, from chap. iii. 12, to have been the city, 
or the neighbourhood, of Nicopolis ; which I take,, 
with Jerome, to have been the Nicopolis of Epirus, a 

2 Cor. xiii. 9, 11. Perfection ing is, that, whereas the mem- 

— Be perfect.'] Rather union — ■ bers of the church were all, as it 

Be united. Gr. xxragna-tv — k^t- were, dislocated, and out of 

uprt'(eir§e. The original word joint, they should now again be 

means, to set a bone. Beza united in love, &c. A* 

observes that the apostle's mean- - 



Sict. xii. ( 197 ) 

country near to Achaia. The great resemblance too, 
between the first epistle to Timothy and that to Titus 
bespeaks them to have been mental engagements of 
periods not very distant. It may be suggested that 
this supposition of a similar train of thought, sets 
aside that of inspiration; but it may be observed 
on the other hand, that order can certainly be no 
proof of the want of that assistance which is said by 
this very apostle (1 Cor. xiv. 33) not to produce 
confusion. This epistle is addressed to Titus in Crete, 
a famous island in the Mediterranean sea. Among 
the strangers mentioned to be at Jerusalem at the 
Pentecost, when the gift of tongues was conferred, 
were Cretes. It may be supposed with probability, 
though it cannot be ascertained, that some of these 
might spread the knowledge of the gospel in their 
native land. It is however certain that Paul was there 
himself, though Luke does not record it in the Acts; 
and that when he left the Cretian church under the 
inspection of Titus, it was composed of several con- 
gregations (see eh. i. 5). The silence of Luke, and 
the certainty that Paul had visited Crete, have given 
rise to various conjectures. As one, at least not im- 
possible, I would suggest, whether, during the long 
term of three years, assigned by himself (Acts xx. 31) 
as the duration of his settlement at Ephesus, he might 
not have found an opportunity to visit Crete ; an 
island not more, I think, than seventy leagues sail from 
it. Titus (who, in this part of his history, appears to 
have been often with him) might have borne him 
company to Crete ; might have been lei't there; and 
yet have returned to Ephesus time enough to perform 



( 198 ) Sect. xn. 

those other services which he is reported to have 
performed for Paul about this time. And Titus, who, 
after having gone from Ephesus to Corinth with the 
First Epistle to the Corinthians; and who, having met 
the apostle in Macedonia, after the latter had left 
Ephesus, was also the bearer of the Second Epistle to 
Corinth, might have remained there ; and thence 
been invited to come and winter with Paul at Nico- 
polis in Epirus. The words in Acts xx. 31, ff By the 
" space of three years I ceased not to warn every one 
i( night and day with tears/' as they cannot be li- 
terally understood, form no insuperable barrier to 
this conjecture: especially as we find them spoken 
on a very pathetic occasion. 

Crete lies south of the Archipelago. It is a large 
island, about one hundred and fifty miles in length, 
and fifty in breadth. It was once famous for a hun- 
dred cities, for the laws of Minos, for the labyrinth 
of Daedalus, and for being the birth-place of the fa- 
bulous deity, Jupiter. It seems also to have been 
infamous for falsehood ; but this is a common vice of 
xinregenerate man. The island is now called Candia, 
and the manners of the inhabitants are said to be 
ameliorated. 



The Epistle .of Paul, the Apostle, to Titus. 

c< PAUL, a servant of God, and an apostle of Jesus 
Christ, according to the faith of God's elect, and the 
acknowledging of the truth which is after godliness; 
3 in hope of eternal life, which God, that cannot lie,. 



Sect. xii. ( ]99 ) Titus i. 

promised before the world began* ; 3 but hath in due 
times manifested his word through preaching, which 
is committed unto me according to the command- 
ment of God our Saviour; 4 to Titus, mine own son 
after the common faith: Grace, mercy, and peace, 
from God the Father, and the Lord Jesus Christ our 
Saviour." 

Ci 5 For this cause left I thee in Crete, that thou 
shouldest set in order the things that are wanting, and 
ordain elders in every city, as I had appointed thee: 
6 if any be blameless, the husband of one wife, having 
faithful children, not accused of riot, or unruly. 7 For 
a bishop must be blameless, as the steward of God ; 
not self-willed, not soon angry, not given to wine, 
no striker, not given to filthy lucre ; "but a lover of 
hospitality, a lover of good men, sober, just, holy, 
temperate* ; 9 holding fast the faithful word, as he 
hath been taught, that he may be able by sound doc- 
trine both to exhort and to convince the gainsayers. 
10 For there are many unruly and vain talkers and 
deceivers, specially they of the circumcision: " whose 
mouths must be stopped, who subvert whole houses, 
teaching things which they ought not, for filthy lucre's 
sake. 12 One of themselves, even a prophet* of their 

Tit. i. 2. Before the world Tit. i. 12. A prophet.'] This 
began, ] Literally, before the means a poet, namely Epimeni- 
eternal times. But see note on des : who is said to have attained 
Romans xvi. 25. the age of one hundred and fifty- 
Tit, i. 8. Temperate.] Rather seven years. He visited Athens 
continent. Gr. Ifxgarv). Tern- in the forty-sixth Olympiad : 
perate was used, probably, to that is, about five hundred and 
steer clear of popish celibacy, ninety-two years before our 
See note on Acts xxiv. 25, A. a;ra, Newcome observes that 



1TUS I. 



( 200 ) Sect. xii. 



own, said, The Cretians are alway liars, evil beasts, 
slow bellies*. 13 This witness is true. Wherefore re- 
buke them sharply, that they may be sound in the 
faith; 14 not giving heed to Jewish fables, and com- 
mandments of men, that turn from the truth. 15 Unto 
the pure all things are pure : but unto them that are 
defiled and unbelieving" is nothing pure; but even 
their mind and conscience is defiled. 16 They profess 
that they know God; but in works they deny l\im % 
being abominable, and disobedient, and unto every 
good work reprobate." 

ch. ii. iC But speak thou the things which become 
sound doctrine : 2 that the aged men be sober, .grave, 
temperate, sound in faith, in charity*, in patience. 
3 The aged women likewise, that they be in behaviour 
as becometh holiness, not false accusers, not given 
to* much wine, teachers of good things ; 4 that they 
may teach the young women to be sober*, to love 
their husbands, to love their children, 5 to he dis* 
creel*, chaste, keepers at home, good, obedient to. 

6 Poets were called prophets poets, nates, i. e. prophets, 
from their pretensions to inspi- Tit.i. 12. Slow bellies. ~\ The 
Tatipn ; or because the Hebrew word translated belly is said also 
prophets were poets in most of to mean, by a synecdoche, glut- 
'their writings.' Probably the ion. By slow bellies^ therefore, 
former is the true reason, the we may understand, lazy gluU 
Hebrew poets being generally tons. 

unknown to the Greeks and The line alluded to is printed, 
Unmans : the latter of whom in at least one edition, like a 
nevertheless called their own verse, thus : 

c Ke-nrts aei vj^uraw, xaxix Svptoiy yx^Bpss apyai. 7 
Tit. ii. %. Charity.'} Love, as in 1 Cor. xiii, &c. A. 
Tit. ii. S.Given to.'] Enslaved to : Gr. ^s^uXw^ms, 
'Tit ii. 4, 5, 6. To be sober :—§€."} Rather, to be temperate: Gr. 



Sect. xii. ( 201 ) Titus ii. 

their own husbands,, that the word of God be not 
blasphemed. 6 Young men likewise exhort to be 
sober-minded* : 7 in all things showing thyself a pat- 
tern of good works; in doctrine showing uncorrupt- 
ness, gravity, sincerity, 8 sound speech that cannot 
be condemned : that he that is of the contrary part 
may be ashamed, having no evil thing to say of you. 
* Exhort servants to be obedient unto their own mas- 
ters, and to please thetn well in all things; not an- 
swering again*, 10 not purloining, but showing all 
good fidelity ; that they may adorn the doctrine of 
God our Saviour in all things." 

« « p or the grace of God that bringeth salvation 
hath appeared to all men, 12 teaching us. that denying 
ungodliness and worldly lusts, we should live sober- 
ly*, righteously, and godly, in this present world ; 
M looking for that blessed hope, and the glorious 
appearing of the great God and our Saviour Jesus 
Christ*; 14 who gave himself for us, that he might 
redeem us from all iniquity, and purify unto himself 
a peculiar people, zealous of good works. 15 These 

iTu$govi%u<ri. 2u$i~ovus is rendered parts of the N. T. where this 

temperate, raver. 2; but ells- verb is used it is hi the sense 

creet, in ver. 5; and o-ufgovuv, of contradict : as Luke xx. 27 ; 

in \er. 6, to be sober-minded. Acts xiii. 45, & xxviii. 19. A. 
Temperate should serve for all Tit. ii. 12. Soberly.] See 

the four: and temperately for note on ver. 4, 5, 6. A. 
soberly in ver. 12. A. Tit. ii. 13. Literally, Of the 

Tit. ii. 9. Answering againS] great God, and Saviour of us y 

In the margin of our bibles is Jesus Christ. Granville Shqrpe. 
the word, gainsaying: which This accords with verse 10, 

seems a better rendering of the latter clause ; and wifh the 4th 

Gr. turriKsyovlats. In the other verse of the next chapter. A. 



Titus ii. ( 902 ) Sect. xii. 

things speak, and exhort, and rebuke with all autho- 
rity. Let no man despise thee." 

ch. in. ec Put them in mind to be subject to prin- 
cipalities and powers, to obey magistrates, to be 
ready to every good work, 2 to speak evil of no man, 
to be no brawlers*; but gentle, showing all meekness 
unto all men. 3 For we ourselves also were sometimes 
foolish, disobedient, deceived, serving divers lusts 
and pleasures, living in malice and envy, hateful, 
and hating one another. 4 But after that the kindness 
and love of God our Saviour toward man appeared, 
5 not by works of righteousness which we have done, 
but according to his mercy he saved us, by the wash- 
ing of regeneration, and renewing of the Holy Ghost; 

* which he shed on us abundantly, through Jesus 
Christ our Saviour ; 7 that being justified by his grace, 
we should be made heirs according to the hope of 
eternal life." 

" s This is a faithful saying, and these things I will 
that thou affirm constantly, that they which have be- 
lieved in God might be careful to maintain good 
works. These things are good and profitable unto 
men. 9 But avoid foolish questions; and genealogies, 
and contentions, and strivings about the law; for 
they are unprofitable and vain. 10 A man that is an 
heretick*, after the first and second admonition, re- 
Tit, iii. 2. No braiders.] Tit. iii. 10. A man that is an 
Rather not quarrelsome, a^xx HS ' heretick.'] Literally, an heretical 
Brawl, however, is elsewhere man: arpsnxo* avQguin*. How is 
used in this sense. it here said that a heretick is 

* Whatever brawls disturb the street, self-condemned ? All history 

Let there be peace at home, &c.' teaches us that those called her- 
Watts. A. eticks are firm in their respective 



Sect, xii. 



( 203 ) 



Titus in. 



ject ; M knowing that he that is such, is subverted, 
and sinneth, being condemned of himself/' 

« * 2 When I shall send Artemas unto thee,, or Ty- 
chicus, be diligent to come unto me to Nicopolis* : 
for I have determined there to winter. 13 Bring Zenas 
the lawyer and Apollos on their journey diligently, 
that nothing be wanting unto them. 14 And let our's 
also learn to maintain good works r "or necessary uses, 
that they be not unfruitful. 15 All that are with me 
salute thee. Greet them that love us in the faith. 
Grace be with you all. Amen." 



tenets, lidding tliem for truth. 
But may we not here under- 
stand, by heretical man, a fickle 
man, a man who takes up 
changing opinions, each possi- 
bly more or less contradicting 
the former ? A^za-is^ hceresis, 
from atpew, or alpa, to take up 
pr make choice. A. 

Tit. iii. 12. Nicopolis.] The 
city of victory. Many ancieut 
cities were thus named. That 
ia Epirus was built by Augustus 
Caesar, to commemorate his 
victory over Mark Antony, at 
the naval battle of Actium. 
|Iere he instituted games to be 



celebrated every fifth year. The 
term of five ears was in esteem 
with the Reman people, and 
called a lustrum, from lustro 9 
to purify by sacrifice, because 
the city was so expiated for and 
purified, every fifth year. Epi- 
rus was a territory on the W. 
side of Greece, W. of Phocis, 
& SW. o? Thessaly. It lay op- 
posite to what may be called 
the heel oi Italy, and formed 
with that land, the moat-, of the 
Adriatic Gulf; in modern phrase 
the Gulf of Venice. Actium 
was a promontory of Epirus. A. 



SECTION XIII. 

Mode in Greece ; and Epistle to the Romans. 

THIS Macedonian journey seems to have been the 
longest which the apostle had hitherto taken, as it 
appears, from his epistle to the Romans (ch. xv.) he 
had been as far north as Illyricum, an extensive coun- 
try lying in that direction from Greece, and on the 
confines of Macedonia and Thrace. Yet little is said 
of it in the Acts, where we are simply told that 
tK when he had gone over those parts, and had given 
them much exhortation, he came into Greece*, and 
there abode three months." (ch. xx. 2, 3.) 

A considerable part of these three months was most 
probably passed at Corinth : in which city, amidst as 
much superstition and corruption as have often, or 
ever, disgraced the history of man; and called for 
some power, which, like the gospel, should be able 
to stem the flagrant torrent of vice, we have seen 
that Paul had planted a church. From this city, it is 
generally agreed that he wrote his famous Epistle to 
the Romans, one of the longest of those which have 
reached our times. There may be a reason or two 
which occasion some doubt in assigning this journey 
for the period of its being written ; but much inter- 
nal evidence concurs to prove that it was so. 

It is needless to say much of Rome. It was the 
metropolis of the Roman empire, and abounded with 

Acts xx. 2. Greece.] Achaia. See note on 1 Thess. i. 8. 



Sect. xiii. ( 205 ) 

inhabitants from the several subjected provinces, 
Among the rest, the Jews were numerous, as well as 
turbulent. It is probable that here, as in other places, 
the propagators of the gospel had preached it first to 
their countrymen the Jews; but the heathen citizens 
had also partaken of the benefit. The believing Jews 
however, in receiving the gospel did not readily 
shake off the fetters of that law, and that ceremonious 
ritual, on which they had so long depended ; and they 
wanted to persuade the Gentile converts that their 
conversion was incomplete, unless they also adopted 
the Mosaic rites. The Gentiles, versed in the Grecian 
philosophy, much of which was what would now be 
called deism, were also tardy in receiving a sublimer 
and purer religion ; the libertine part of the com- 
munity would of course scoff at a mode of faith, 
which laid so severe a restraint upon their vicious 
propensities ; while here, as every where else, the 
unbelieving Jews were ready to decry Christianity, 
and make the minds of the people " evil-affected 
against the brethren.'' 

The circumstances of the Roman church were not 
unknown to our apostle. It may not be essential to 
ascertain the means by which he gained his informa- 
tion ; but, besides the superior facility with which, 
intelligence is conveyed from the metropolis to the 
provinces, it may be agreeable to advert to one very 
probable mode. We have seen (Acts xviii. g) that 
when Paul was first at Corinth, he found there a Jew 
named Aquila, with whom he lodged, and employed 
himself in working at Aquila's trade. Though Aquila 
is here called a Jew, there is scarcelv anv doubt that 



( 206 ) 



Sect, xiii, 



lie was a believing Jew. We have no subsequent ac- 
count of his conversion ; yet we afterwards find him 
and his wife Priscilla, Paul's companions in travel ; 
and they were left by Paul in Ephesus, where this 
eminent couple were the instructors of the learned 
and eloquent Apollos. Aquila we also find,, at our 
first acquaintance with him, had been driven from 
Italy as a Jew, by the emperor Claudius; for the 
Romans at first made no distinction between convert- 
ed and unconverted Jews ; and therefore he was well 
qualified to inform the apostle of what was passing in 
the Christian community at Rome. 



The Epistle of Paul; the Aposile, to the Romans. 

€c * pAUL, a servant* of Jesus Christ, called to he 
an apostle, separated unto the gospel of God ( 2 which 
he had promised afore by his prophets in the holy 
scriptures), Concerning his Son Jesus Christ our 



Romans i. 1. The design of 
the first five chapters is to show, 
that the Gentiles had an equal 
plea with the Jews, to admission 
into the Christian covenant. 
The general arguments are, that 
Jews, as well as Gentiles, had 
contracted great moral guilt, 
chap. i. 18—32, ii. iii. 10—19; 
—that Qod is the God of all 
mankind, ch. iii. 29 ; — that he 
may justly accept the Gentiles, 
for their faith, as he accepted 



Abraham, ch. iv; that the effects 
of Christ's righteousness ought 
to be as universal, as those of 
Adam's transgression, chap. v. 
Nezccome. 

Ibid. Servant.'] This is the 
language of humility. It must 
be observed throughout the'New 
Testament, that the Greek word 
refers to the state of slavery, 
which subsisted in the world 
when that book was written. 
Nezccome. 



Sect. xiii. ( 207 ) Rom. i. 

Lord, which was made of the seed of David according: 
to the flesh ; 4 and declared to be the Son of God with 
power, according to the spirit of holiness*, by the 
resurrection from the dead ; 5 by whom we have re- 
ceived grace and apostleship, for obedience to the 
faith among all nations, for his name : 6 among whom 
are ye also the called of Jesus Christ : 7 to all that be 
in Rome, beloved of God, called to be saints : Grace 
to you, and peace from God our Father, and the Lord 
Jesus Christ. " 

" 8 First, I thank my God through Jesus Christ for 
you all, that your faith is spoken of throughout the 
-whole world. 9 For God is my witness, whom I serve 
with my spirit in the gospel of his Son, that without 
ceasing I make mention of you always in my prayers : 
20 making request (if by any means now at length I 
might have a prosperous journey by the will of God) 
to come unto you. 41 For I long to see you, that I 
may impart unto you some spiritual gift, to the end 
ye may be established ; 12 that is, that I may be com- 
forted together with you, by the mutual faith both of 
you and me." 

<e 13 Now I would not have vou ignorant, brethren, 
that oftentimes I purposed to come unto you (but 
was let hitherto), that I might have some fruit among 
vou also, even as among other Gentiles. * 4 1 am 
debtor both to the Greeks, and to the Barbarians; 

Rom. i. 4. According to the spiritual part which, by divine 

Spirit of holiness."] This phrase extraction, He had immediately 

is opposed to according to the from God. Unless this be so 

fleshy in the preceding verse : understood, the antithesis is 

and so must mean that pure and lost. Locke, 



Bom. i. 



( SOS ) 



Sect. 



xii: 



both to the wise, and to the unwise. i5 So,, as much 
as in me is, I am ready to preach the gospel to ycu 
that are at Rome also. 16 For T am not ashamed of the 
o-ospel* of Christ : for it is the power of God unto 
salvation, to every one that believeth ; to the Jew 
first*, and also to^he Greek*. 17 For therein is the 
righteousness of God revealed from faith to faith* : 



Rom. i. 16. I am not ashamed 
of the gospel.] Here the apos- 
tle might mean to insinuate that 
the gospel was not an institution 
like the heathen mysteries, 
which the keepers concealed 
from all but the initiated ; either 
because they were ashamed of 
the infamous practices in them, 
Eph. v. 11, 12 ; or because they 
thought the only way to render 
them venerable was to conceal 
them : whereas the doctrines 
and precepts of the gospel, being 
honourable in themselves, and 
beneficial to society, cannot be 
too openly published. Mac- 
knight. 

The pious Christian, the 
spiritual traveller, will also, 
probably, be reminded of his 
duty of duly confessing his Lord 
before men, and of being not 
ashamed of him and of his words. 
See Mark viii. 38 : Luke ix. 26. 

Ibid. To the Jew first.] 
According to Christ's command- 
ment, the gospel was first to be 
preached to the Jews, as the 



keepers of the ancient revela- 
tions. See note on chap. xv. S. 
Macknight. 

3 Ibid. To the Greek.] After 
the generals and successors of 
Alexander the Great, had esta- 
blished their dominion in Egypt 
and Asia, the inhabitants of 
those countries wei'e considered 
as Greeks, because they gene- 
rally spoke the Greek language; 
and as the Jews were little ac- 
quainted with the other idola- 
trous nations, they naturally 
called all the heathens, Greeks. 
Hence, in their language, Jews 
and Greeks comprehended all 
mankind. Macknight. 

Rom. i. 17. From faith to 
faith.] 'E>c txi<?ius sis tsi?iv. It 
may imply, from one degree of 
faith to another; and may it not 
also point to the succession of 
one act of faith to another? This 
surely (and may we not say this 
only, at least in active life ?) is 
Christian progress. This phrase 
has occasioned some difficulty . 
but Ncwcome observes several 



SiXT. XIII. 



( 209 ) 



Rom i. 



as it is written, The just shall live by faith*. 18 For the 
wrath of God is revealed from heaven against all un- 
godliness*, and unrighteousness of men, who hold the 
truth in unrighteousness : 19 because that which may 
be known of God is manifest in them ; for God hath 
showed it unto them. 20 For the invisible things of 
him from the creation of the world are clearly seen, 
being understood by the things that are made, even 
his eternal power and Godhead; so that they are with- 
out excuse : 21 because that, when they knew God, 
they glorified him not as God, neither were thankful; 
but became vain in their imaginations*, and their 
foolish heart was darkened. 22 Professing themselves 
to be wise, they became fools; 23 and changed the 
glory of the uncorruptible God into an image made 
like to corruptible man, and to birds, and four-footed 



similar ones, particularly 2 Cor. 
iii. 18, From glory to glory , uiro 
40&S eU lo%a,v, and Psalm lxxxiv. 
7, rendered in our Bibles, from 
strength to strength. See also 
ch. vi. 19; 2 Cor. ii. 16; k iv. 
17. A. 

Ibid. The just shall live 
by faith.'] This has been trans- 
posed and pointed thus : The 
just by faith, shall live. Such 
is the order of the words in 
the original, 'O h hzou®* U ^t^us 

P^om. i. 18. 



Rather, impiety. 



Ungodliness.] 
The Sacred 



name was too frequently used in 
King James's time; even in com- 
position. The Gr. word means 



neglect of worship: KtrtQetx. A. 
Rom. i, 21. Became vain in 
their imaginations,] or, in their 
reasonings, hxtofto-fAots* What 
it is, to become vain in the scrip- 
ture language, one may see in 
these words. " And they fol- 
lowed vanity, and became vain, 
and went after the heathen, and 
made to themselves molten ima- 
ges, and worshipped the host 
of heaven, and served Baal.'* 
2 Kings xvii. 15. And, accord- 
ingly, the forsaking of idolatry 
and of the worshipping of false 
gods, is called by St. Paul^ 
u Turning from vanity, to the 
living God." Acts xiv, 15, 
Locke, 



Rom. i. ( 210 ) Sect. xih. 

beasts, and creeping things. 24 Wherefore God also 
gave them up to uncleanness, through the lusts of 
their own hearts, to dishonour their own bodies be- 
tween themselves : 25 who changed the truth of God 
into a lie,, and worshipped and served the creature 
more than the Creator, who is blessed for ever. Amen. : 
( 26 For this cause God gave them up unto vile affec- 
tions : for even their women did change the natural 
use into that which is against nature: 27 and likewise 
also the men, leaving the natural use of the woman, 
burned in their lust one toward another; men with 
men working that which is unseemly, and receiving 
in themselves that recompense of their error which 
was meet.) 28 And even as they did not like to retain 
God in their knowledge, God gave them over to a 
reprobate* mind, to do those things which are not 
convenient ; 29 being filled with all unrighteousness, 
fornication, wickedness, covetousness, maliciousness; 
full of envy, murder, debate, deceit, malignity; whis- 
perers, 30 backbiters, haters of God, despiteful, proud,, 
boasters, inventors of evil things, disobedient to pa- 
rents, H without understanding, covenant-breakers, 
without natural affection, implacable, unmerciful: 
32 who knowing the judgment* of God, that they 
which commit such things are worthy of death, not 

Rom. i. 28. Reprobate.'] ever this may be, his word well 
It has l)ceu already hinted (note represents the case of a worldly- 
en 2- Cor. xiit. 6) that the word minded man, as to religion. 
thus rendered, may also imply Rom. i. 32. Judgment:'] here 
■unrcjiticdy untried, unsearched, implying justice : Gr. 'Sixactup*, 
Locke thinks that it here means, Locke propotes rectitude, 
mi imsmrehing. mind. How- 



Sect. xiii. ( 211 ) Rom. i. 

only do the same,, but have pleasure in them that do 
them/' 

ch. ii. cc Therefore* thou art inexcusable, O man, 
whosoever thou art that judgest : for wherein thou 
judgest another, thou condemnest thyself; for thou 
that judgest doest the same things. 2 But we are sure 
that the judgment of God is according to truth 
against them which commit such things. 3 And think- 
est thou this, man, that judgest them which do 
such things, and doest the same., that thou shalt escape 
the judgment of God ? 4 or despisest thou the riches 
of his goodness, and forbearance, and long-suffering; 
not knowing that the goodness of God leadeth thee 
to repentance ? 5 but after thy hardness and impeni- 
tent heart treasurest up unto thyself wrath against the 
day of wrath, and revelation of the righteous judg- 
ment of God ; 6 who will render to every man ac- 
cording to his deeds : 7 to them, who by patient con- 
tinuance in well-doing* seek for glory and honour 
and immortality*, eternal life ; 8 but unto them that 
are contentious and do not obey the truth, but obey 
unrighteousness, indignation and wrath. 9 TribuJa- 

Rom. fi. 1. Therefore.'] than themselves. Locke, 

This is a term of illation [in- Rom. ii. 7. Patient continue 

fercnce] and shows the conse- mice in well doing.] Gr. the 

quence here, drawn from the patience of a good work : viro^m 

foregoing words. Therefore, Ifo waSts. A. 

the Jew is inexcusable in judg- Ibid. Immortality .] Rather 

ing, because the Gentiles, with purity or uncorruptness: «£>&*£» 

all the darkness that was on trixt. One of these seems a 

their minds: were never guilty 'better word; and immortality, 

of such a folly, as to judge also, makes a tautology wit« 

those who were no more guilty eternal life. 

o % 



Rom. n. ( 212 ) Sect. xiii. 

tion and anguish* upon every soul of man that doeth 
evil ; of the Jew first, and also of the Gentile ; 10 but 
glory honour and peace to every man that worketh 
good ; to the Jew first, and also to the Gentile : " for 
there is no respect of persons* with God. 12 For as 
many as have sinned without law., shall also perislv 
without law ; and as many as have sinned in the law, 
shall be judged by the law ( 13 for not the hearers 
of the law are just before God ; but the doers of the 
law shall be justified. 14 For when the Gentiles, which 
have not the law, do by nature the things contained 
in the law ; these, having not the law, are a law unto 
themselves* : i5 which show the work of the law writ- 
Horn, ii. 9. Angimh.l Dis- grace, which our adorable Re- 
iress, or difficulty, would seem deemer merited for Adam and 
a better word. The original his posterity, and is cOmmuni- 
.seems. to import what we call cated to every man at his first 
» great strait : Tsvoxcoetz. An- existence, which lighteth every 
guish, though probably having man that cometh into the world, 
something' of the same meaning, Wilson. Preventing in the 
is, I think, generally used for sense of coming bcfqjre is almost 
extreme yam. obsolete. In our Bibles it re- 

Rom, ii. 11. Respect of per- mains in Psalm lix. 10; Ixxix. 8; 
sons."] Gr. acceptance of per- Ixxxviii. 13; xcv. 2 (margin); 
sans: T^ocwcA^/a. and cxix. 148: also, as has been 

Rom. ii. 14. Having not the noted, in lThess.iv. 15. Milton 
late, are a law unto themselves. ~\ has employed the word preveni- 
This is part of that preventing ent, in a similar setose : 

• " s -Prevement grace, descending, bad removal 

The ofony^ from their hearts; and made new flesh 
Regjp'rate grow instead.' 

May we not tall Bishop Wilson's a liberal coHimeat on a 
liberal text ; 



Sect. xiii. ( 215 ) Rom. 



ii. 



ten in their hearts*,, their conscience also bearing 
witness, and their thoughts the mean while accusing, 
or else excusing one another); 16 in the day when 
God shall judge the secrets of men by Jesus Christ, 
according to my gospel/* 

fC 17 Behold, thou art called a Jew, and restest in 
the law, and makest thy boast of God, 18 and knowest 
his will, and approvest the things that are more ex- 
cellent, being instructed out of the law; 19 and art 
confident that thou thyself art a guide of the blind, a 
light of them which are in darkness, 2 ° an instructor 
of the foolish, a teacher of babes, which hast the form 
of knowledge and of the truth in the law. 2I Thou 
therefore which teachest another, teachest thou not 
thyself? Thou that preachest a man should not steal, 
dost thou steal ? 22 Thou that say est a man should not 
commit adultery, dost thou commit adultery ? Thou 
that abhorrest idols, dost thou commit sacrilege ? 
23 Thou that makest thy boast of the law, through 

Rom. ii. 15. Written in their that he docs; which inspires u§ 

hearts.'] Of which, Bishop with great thoughts, and admi- 

Taylor, in his Holy Living and nisters to us wholesome conn- 

Dying (12th ed. 1680, p. 25.), sel.' Purver. Seneca was con- 

1 God is especially present in temporary with our apostle, and 

the thoughts of all persons, good must, probably, have heard of 

and bad, by way of testimony Christianity ; yet he is reported 

and judgment; a witness, to bring not to have cast off his heathen 

them to judgment; and a judge, shackles, even at his death. He 

to acquit or condemn.' So also, died by order of Nero : which 

even the great heathen philoso- may give him, in one sense, the 

pher Seneca. ' Every man. has title of fellow-sufferer with Paul, 

a judge, and a witness within Nero had a comprehensive cru«. 

fcimsclfj of all the good and ill elty. 



Rom. ii, 



( m ) 



Sect. xnr. 



breaking the law dishonourest thou God ? 24 For the 
name of God is blasphemed among the Gentiles 
through you, as it is written. 25 For circumcision 
verily profiteth, if thou keep the law : but if thou be 
a breaker of the law, thy circumcision is made uncir- 
cumcision. 26 Therefore, if the uncircumcision keep 
the righteousness of the law, shall not his uncircum- 
cision be counted for circumcision ? 27 and shall not 
uncircumcision which is by nature, if it fulfil the 
law, judge thee, who by the letter and circum- 
cision dost transgress the law ? 28 For he is not a Jew, 
which is one outwardly ; neither is that circumcision, 
which is outward in the flesh : 29 but he is a Jew, 
which is one inwardly; and circumcision is that of 
the heart, in the spirit, and not in the letter; whose 
praise is not of men, but of God." 

en. in. " *What advantage then hath the Jew? or 



Rom. III. 1. What advantage 
then hath the Jew £] Here is 
a sort of supposed dialogue, 
which will he rendered plainer 
by the following notes of New- 
come. 

First. A Jew is introduced 
as speaking. See ver. 5. The 
connexion is : If a man may be a 
Jew by his good frame of mind, 
by circumcision in a spiritual 
sense, then, What, &c. ? 

Secondly. St. Paul answers, 
to the end of ver. 4. 

Thirdly. I say, much every 
way. For God has made the 
Jewish people great promises : 



and can He be unfaithful, on 
account of their unfaithfulness 
in rejecting the gospel ? 

Fourthly. God must always 
be true, though every man may 
be false. lie will always be 
justified in what he says; and 
appear wise and good when his 
conduct is weighed. 

Fifthly. The Jew. replies. 
But if our unrighteousness il- 
lustrates, and sets off, the righte, 
ousness of God in admitting 
the Gentiles into his church-—* 
The Jew was about to add 5 
agreeably to what follows in 
this vcrse ; Why will God inflict 



Sect. xiii. 



( 215 ) 



Rom. in. 



what profit is there of circumcision ? 2 Much every 
way: chiefly, because that unto them were commit- 
ted* the oracles of God. 3 For what if some did not 
believe ? shall their unbelief make the faith of God 
without effect ? 4 God forbid* ; yea, let God be true, 
but every man a liar; as it is written, That thou 
mightest be justified in thy sayings, and mightest 
overcome when thou art judged. 5 But if our un- 
righteousness commend the righteousness* of God, 



punishment on us? — or, Why 
am I still judged a sinner ? ver. 
7. — or, Why doth he still blame 
us ? But the apostle, zealous 
for God's honour, interrupts 
this conclusion, and asks, What, 
Aviil you conclude that God is 
unrighteous in punishing the 
unbelieving Jews ? I speak 
with reverence. I speak such 
language as men would be apt 
to advance. 

Sixthly. St. Paul replies to 
his own interruption ; and as- 
serts the justice of God, from 
our natural notions of him, as 
the future judge of the world. 

Seventhly. The Jew resumes 
his speech from the beginning 
of ver. 5. For, in proof of my 
insinuation, if the veracity or 
faithfulness of God has abound- 
ed to his glory, through the 
call of the Gentiles consequent 
on my rejection of the gospel; 
why am I still judged a sinner, 
In not believing that Jesus is the 



Messiah ? 

Eighthly. The apostle an- 
swers, And why do you not say 
in direct words, that it is justi- 
fiable to contract guilt, that 
good, or a display of God's 
glory may arise from it ? For 
the objection amounts to this : 
c My unbelief illustrates the di- 
vine goodness : here then the 
matter may rest, as this good 
arises out of evil; nor is it ne- 
cessary to punish me for my 
unbelief.' The apostle supposes^ 
that this assertion evidently 
contradicts natural reason ; and 
therefore condemns it without 
refuting it. 

Rom. iii. 2. Unto them were 
committed^ $x\] Literally, they 
were intrusted with the oracles 
of God. See 1 Cor. ix. 17 : Gal, 
ii.7: lTim.i. 11: Tit. 1. 3. 

Rom. iii, 4,6, 31 . Hod for* 
bid.} See the note on Gal. ii, 
17. A, 

Rom, iii. 5. Commend the 



Rom. in. ( 216 ) Sect. xiii. 

what shall we say ? 7s God unrighteous who taketh 
vengeance? (1 speak as a man.) 6 God forbid*: for 
then how shall God judge the world ? 7 For if the 
truth of God hath more abounded through my lie 
unto his glory ; why yet am I also judged as a sinner ? 
8 And not rather (as we be slanderously reported r and 
as some affirm that we say) Let us do evil, that good 
may come? whose damnation is just*. 9 What then? 
are we better than they f no, in no wise : for we" have 
before proved* both Jews and Gentiles,, that thev are 
all under sin ; 10 as it is written,, There is none righ- 
teous,, no,, not one : 11 there is none that understand- 
eth; there is none that seeketh after God. 12 They 
are all gone out of the way,, they are together become 
unprofitable ; there is none that doeth good*, no, 
not one. 13 Their throat is an open sepulchre : with 
their tongues they have used deceit; the poison of 
asps is under their lips : 14 whose mouth is, full of 
cursing and bitterness : 15 their feet are swift to shed 
blood: ^destruction and misery are in their ways : 

righteousness. Sec."] I should thesis : which is agreeable to our 

prefer here the former interpret apostle's, somewhat involved, 

tation, make the righteousness style. Some affirm, Sfc. — - of 

of God more manifest. Symonds. whom the condemnation is just: 

By former y-he means TyndalPs i. e, for their affirmation being 

or the Bishops' Bible. The false: <px<ri rm, #y to xp/w,« 

Greek is. <ryyt<rr,cn. So explain hh'xov ef/. A. 

commendeth, in ch. v. S. Rom. iii. 9. Proved.] Rather 

Rom. iii. 8. II hose damna- charged, or accused: <meo^rtat- 

Hon is just ,2 Condemnation, ax^Qbt. 

as in some other places : Greek, Rom. iii. 12. Doeth good.] 

xptixoc. Bnt what is the antece- Or. Tlotcuv yjpvi<rorv>ra,'. actethkind- 

deut to whose ? I apprehend ly. This seems a better contrast 

the word, some, in the paren. to what follows: ver. 13, 14, &c*. 



Sect. xiii. ( 217 ) Rom. hi. 

12 and the way of peace have they not known ; 18 there 
is no fear of God before their eyes." 

({ 19 Now we know that what things soever the law 
saith, it saith to them who are under the law; that 
every mouth may be stopped, and all the world may 
become guilty before God. 2 ° Therefore by the deeds 
of the law, there shall no flesh be justified in his 
sio-ht : for by the law is the knowledge of sin. 21 But 
now the righteousness of God without the law is ma- 
nifested, being witnessed by the law and the pro- 
phets ; ( 22 even the righteousness of God which is by 
faith of Jesus Christ) unto all and upon all them that 
believe ; for there is no difference : 23 for all have 
sinned, and come short of the glory of God; 24 being 
justified freely by his grace, through the redemption 
that is in Christ Jesus : 25 whom God hath set forth to 
Ic a propitiation* through faith in his blood, to de- 
clare his righteousness for the remission* of sins that 
are past, through the forbearance of God; 26 to de- 
clare, / say, at this time his righteousness : that he 
might be just, and the justifier of him which believeth, 
in Jesus. 27 Where is boasting then ? it is excluded. 
By what law? of works? nay: but by the law of 
faith. 28 Therefore we conclude, that a man is justi- 
fied by faith -without the deeds of the law. 29 Is he 

Rom. iii. 25. Propitiation.'] nial offences of the Jews were 

The same Gr. word, iA*y»£«>v, remitted. See Levit. xvi. 14. 

which, Heb. ix. 5, is translated Ibid. For the remission.'] 

mercy-seat. — Aii allusion, says Rather, through the remission. 

New come, to the real sprink- Gr. h» : in which case, through, 

ling of the Jewish propitiatory occurring just after, may be 

[mercy-seat], on account of altered to by, Gr. h. 
which sprinkling, the ceremq- 



Rom. hi. 



( 218 ) 



Sect, xi.ii. 



the God of the Jews only ? is he not also of the Gen- 
tiles ? yes, of the Gentiles also: 3 °*seeing it is one 
God, which shall justify the circumcision by faith, 
and uncircurncision through faith. 31 Do we then 
make void the law through faith ? God forbid*: yea, 
we establish the law." 

ch. iv. ff *What shall we then say, that Abraham our 



Rom. iii. SO. Seeing it is 
enc] He that will see the force 
of Paul's reasoning here, must 
look to Zech. xiv. 9. whence 
these words are taken, where 
the prophet speaking of the 
time when the Lord shall be [I 
would have said, should manifest 
himself] king over all the earth, 
and not barely over the little 
people shut up in the land of 
Canaan, says, u The Lord shall 
be king over all the earth: in 
that day shall there be one 
Lord, and his name one." He 
shall not be, as he now seems, 
the God of the Jews alone, whom 
only he hath known of all the 
families of the earth ; but of the 
Gentiles also, the same merciful, 
reconciled God to the people of 
all nations. This prophecy the 
Jews understood of the times of 
the Messias, and St. Paul here 
presses them with it. Locke: 
not quite verbatim, and the 
ttxt more at length. 

Rom. iv, 1, 2, &c. What 



shall ^ Sfc] Here again, a Jew 
is personated. New come thu§ 
paraphrases his argument: If 
the uncircumcised are justified 
through faith, chap. iii. 30, what 
advantage had Abraham, as to 
being circumcised in the flesh 
(compare 2 Cor. xi. 18), and 
his obedience in this respect? 
I cannot exclude glorying, ch. 
iii. 27 : For as Abraham might 
glory if he was justified by 
works, so may we, on account 
of our ceremonial observances. 
St. Paul answers, But how 
much soever Abraham excelled 
other men in righteousness, du- 
ring the course of his life, he 
had no glorying before God ; 
who justified, accepted, cove- 
nanted with him, not for obedi- 
ence, but for belief in the pro- 
mise. Abraham believed God's 
word, and God accepted his 
faith, dealt with him as righteous, 
and became his God : in like 
manner as he now conducts 
himself towards all mankind, 



Sect. xm. ( 219 ) Rom. iy. 

father, as pertaining to the flesh, hath found? 3 For 
if Abraham were justified by works, he hath whereof 
to glory.; but not before God. 3 For what saith the 
scripture? Abraham believed God, and it was counted 
unto him for righteousness. 4 Now to him that work- 
eth is the reward not reckoned of grace, but of debt. 
s But to him that worketh not, but believeth on him 
that justineth the ungodly, his faith is counted for 
righteousness. 6 Even as David also describeth the 
blessedness of the man, unto whom God im.puteth 
righteousness without works, 7 saying, Blessed are 
they whose iniquities are forgiven, and whose sins 
are covered. 8 Blessed is the man t£> whom the Lord 
will not impute sin. 9 Cometh this blessedness then 
upon the circumcision only, or upon the uncircum- 
cision also ? for we say that faith was reckoned to 
Abraham for righteousness. 10 How was it then rec- 
koned ? when he was in circumcision, or in uncir- 
cumcision ? Not in circumcision, but in uncircum- 
cision. " And he received the sign of circumcision, 
a seal of the righteousness of the faith which he had 
yet being uncircumcised : that he might be the father 
of all them that believe, though they be not circum- 
cised ; that righteousness might be imputed unto 
them also : 12 and the father of circumcision to them 
who are not of the circumcision only, but who also 
w T alk in the steps of that faith of our father Abraham, 
which he had being yet uncircumcised. 43 For the 
promise, that he should be the heir of the world, was 
not to Abraham, or to his seed, through the law, but 
through the righteousness of faith. 14 For if they 
which are of the law be heirs, faith is made void, and 



■Rom. iv. ( 2 20 ) Sect. km. 

the promise made of none effect : 15 because the law 
worketh wrath : for where no law is, flier e is no trans- 
gression. 16 Therefore it is of faith, that it might be 
by grace ; to the end the promise might be sure to 
all the seed ; not to that only which is of the law,, 
but to that also which is of the faith of Abraham; who 
is the father of us all, (* 7 as it is written, I have made 
thee a father of many nations,) before him whom he 
believed, even God, who quickeneth the dead, and 
calleth those things which be not, as though they 
were. 18 Who* against hope believed in hope, that 
he might become* the father of many nations, ac- 
cording to that which was spoken, So shall thy seed 
be. 19 And being not weak in faith, he considered 
not his own body now dead, when he was about an 
hundred years old, neither yet the deadness of Saras 
womb : 20 he staggered not at the promise of God 
through unbelief; but was strong in faith, giving 
glory to God ; 21 and being fully persuaded, that what 
he had promised, he was able also to perform. 22 And 
therefore it was imputed to him for righteousness. 
23 Now it was not written for his sake alone, that it 
was imputed to him ; 24 but for us also, to whom it 
shall be imputed, if we believe on him that raised 
up Jesus our Lord from the dead ; 25 who was de- 
livered for our offences, and was raised again for our 
justification. " 

ch. v. " Therefore being justified by faith, we have 

Rom. iy. 18. Who:] that Ibid. That he might become, ,] 

is, Abraham. The connexion Rather, so that he became: *«c 

is with ver. 16: "who is the ro ywTVzi,. 
father of us all." Symonds. 



Sect. xnr. 



( 221 ) 



Kom.V. 



peace with God, through our Lord Jesus Christ : * by 
whom also we have access by faith into this grace 
wherein we stand, and rejoice in hope of the glory 
of God. 3 And not only so, but we glory in tribu- 
lations* also : knowing that tribulation worketh pa- 
tience; 4 and patience, experience; and experience, 
hope : 5 and hope maketh not ashamed ; because the 
love of God is shed abroad in our hearts by the Holy 
Ghest which is given unto us. * For when we were 
yet without strength, in due time Christ died for the 
ungodly. 7 For scarcely for a righteous* man will 
one die : yet perad venture for a good* man some 
W T ould even dare to die. 8 But God commendeth his 
love toward us, in that^ while we were yet sinners, 



Rom. r. 3. IVe glory in 
tribulations. 2 The Jews might 
object the persecution of the 
Christians (as we know they 
did that of their master), as in- 
consistent with what they con- 
cluded would be the state of the 
people of the Messiah. 'Tis 
therefore with great propriety, 
that the apostle so often dis- 
courses on the benefit arising 
from the sufferings of true be- 
lievers ; by which he lays in 
[[affords] the strongest answer 
to any such insinuation. And 
this delicacy of address is so 
apparent in many passages of 
the Epistles, that I should sw T ell 
the notes too much, if I were 
accurately to trace it. Dod- 
dridge, 



Rom. v. 7. Righteous — 
good.] Persons who read this 
verse, are apt to read it as if 
they supposed the apostle to 
make a difference between righ- 
teous and good. They place the 
emphasis on these two words. 
But I think if any one will place 
it strongly on the words scarce- 
ly and per adventure , also upon 
some, dare, and die; and not 
upon the two words above men- 
tioned ; a different, and a clearer 
sense will appear : which will 
be yet further helped by laying 
also a strong emphasis upon 
sinners, in the succeeding verse. 
The latter eiause, indeed, of the 
seventh verse, may be considered 
as a parenthesis. It has even been 
suspected that it is a gloss, A. 



Rom. v. 



( 222' ) 



Sect. 



xiii. 



Christ died for us. 9 Much more then, being now 
justified by his blood, we shall be saved from wrath 
through him. io For if, when we were enemies, we 
were reconciled to God by the death of his Son, much 
more, being reconciled, we shall be saved by his life. 
" And not only so, but we also joy in God* through 
our Lord Jesus Christ, by whom we have now received 
the atonement*." 

« 13 *Wherefore J as by one man sin entered into 
the world, and death by sin ; and so death passed 
upon all men, for that all have sinned ; ( 13 *for until 
the law, sin was in the world : but sin is not imputed 

Rom. v. 11. We joy in God.~\ error, and saved much conten- 

Why not glory in; as the same tion. The other places are 

word, xauftfoiMBaB) is rendered chap. xi. 15, " The reconciling 

la vex. 3. Some have thought of the world," and 2. Cor. v. 

all from the word also in ver. 3, 18, 19, " Ministry of recon- 

to the end of ver. 10, to be a ciliation" — " word of reconciiu 

parenthesis. In this case the ation." So also, is the corres- 

ccnnesion would be, And not ponding verb, Ka.?x\Kac<r<Tw, twice 

only so but zee glory in tribula- in the preceding verse of this 

tions also ; (then comes the long chapter; at 1 Cor. rii. 11 ; and 

parenthesis) and not only so, at 2 Cor. v. .18, 19, 20. I mid 

but zve glory in God. This Macknight agrees with this; and 

last clause seems to form a further remarks, the expression 

greater step above tribulation, of our translators is inaccurate, 

ver. 3, than it does above sal- Men, says he, do not receive the 

vation, ver. 10. A. atonement: the atonement is 

Ibid. AioncmentJ\ The same made toGod. So alsoDoddridge. 
Greek word, KocrsiXKxyn^ which Rom. v. 12. Wherefore.'] 
m all the other places where it A continuation of the argument; 
occurs in the N. T. is translated which however is suspended with 
reconciliation or reconciling; this verse, and not resumed inl- 
and why it should not, here, it til verse 18. 
is difficult to say. It might Rom. v. 13 to 17. For until 
probably have prevented some the law, <$c] These verses are 



S^ct. xnr. ( 2S3 ) Rom. v. 

when there is no law. i4 Nevertheless, death reigned 
from Adam to Moses, even over them that had not 
sinned after the similitude of Adam's transgression, 
who is the figure of him that was to come. * 5 But not 
as the offence, so also is the free gift. For if through 
the offence of one, many* be dead, much more the 
grace of God, and the gift by grace, which is by one 
man, Jesus Christ, hath abounded unto many*. 16 And 
not as it was by one that sinned, so is the gift : for 
the judgment was by one to condemnation, but the 
free gift is of many offences unto justification. 17 For 
if by one man's offence death reigned by one ; much 
more they which receive abundance of grace, and of 
the gift of righteousness, shall reign in life by one, 
Jesus Christ.) 18 Therefore, as by the offence of one 
judgment came upon all men to condemnation ; even 
so by the righteousness of one the free gift came 
upon all men unto justification of life. 19 For as by 
one man's disobedience many* were made sinners, so 
by the obedience of one shall many* be made righ- 
teous. *° Moreover, the law entered, that the offence 
might abound* : but where sin abounded, grace did 

all parenthetical, and I have it, So that offences abounded, 

accordingly noted them so. and says that Chrysostom [an. 

Rom. v. 15,19. Many.] In elegant Greek writer, whence 

both verses, the many: Gr. d his name, Golden mouth] speaks 

£toaAo<. of this place as a clear instance 

Rom. v. 20. That the offence where Ux denotes, not the cause, 

might abound.'] 'hot. zjXsoyxan to but the event. Milton has used 

zgapspfflufAa. New come renders the word that in the same seHse: 

' The birds their notes renew, and bleating herds 
Attest their joy : that hill and valley ring.' 

See note on 1 Cor. i. 15. Some however will not allow this 
-construction. A. 



Rom. y, ( 224 ) Sect. xiii. 

much more abound: 2f that as sin hath reigned unto 
death, even so might grace reign through righteous- 
ness unto eternal life, by Jesus Christ our Lord.'* 

ch. vi. " What shall we say then ? shall we con- 
tinue in sin, that grace may abound ? God forbid*. 
2 How shall we, that are dead to *;in, live any longer 
therein ? 3 Know ye not, that so many of us as were 
baptized into Jesus Christ, were baptized into his 
death ? 4 therefore we are buried with him by baptism 
into death : that like as Christ was raised up from the 
<Iead by the glory of the Father, even so we also 
should walk in newness of life, 5 For if we have been 
planted together in the likeness of his death, we shall 
be also in the likeness of his resurrection : 6 knowing 
this, that our old man is crucified with him, that the 
body of sin might be destroyed, that henceforth we 
should not serve sin. 7 For he that is dead is freed 
from sin. 8 Nov/ if we be dead with Christ, we be- 
lieve that we shall also live with him : 9 knowing that 
Christ being raised from the dead dieth nd more : 
death hath no more dominion over him. 10 For in 
that he died, he died unto sin once : but in that he 
liveth, he liveth unto Cod. lt Likewise reckon ye 
also yourselves to be dead indeed unto sin, but alive 
unto God through Jesus Christ our Lord. i2 Let not 
sin therefore reign in your mortal body, that ye 
should obey it in the lusts thereof. * 3 Neither yield 
ye your members as instruments of unrighteousness 
unto sin : but yield yourselves unto God, as those, 
that are alive from the dead ; and your members" as 

Rom. vi. 1. 15. See note on Gal. ii. 17. A. 



Sect. xiii. ( 225 ) Rom. vi. 

instruments of righteousness unto God. 14 For sin 
shall not have dominion over you : for ye are not 
under the law,, but under grace. 15 What then ? shall 
we sin, because we are not under the law, but under 
grace ? God forbid*. I6 Know ye not, that to whom 
ye yield yourselves servants to obey, his servants ye 
are to whom ye obey ; whether of sin unto death, or 
of obedience unto righteousness ? 17 But God be 
thanked, that ye were* the servants of sin; but ye 
have obeyed from the heart that form of doctrine 
which was delivered you. I8 Being then made free 
from sin, ye became the servants of righteousness. 
19 1 speak after the manner of men, because of the 
infirmity of your flesh : for as ye have yielded your 
members servants to uncleanness and to iniquity, 
unto iniquity; even so now yield your members* 
servants to righteousness, unto holiness. 20 For when 
ye were the servants of sin, ye were free from right- 
eousness. 21 What fruit had ye then in those things 
whereof ye are now ashamed ? for the end of those 
things is death. 22 But now being made free from 
sin, and become servants to God, ye have your fruit 

Rom. vi. 17. — be thanked that cydides, Xenophon, and Cicero. 

ye were, fyc."} The reader may Rom. vi. 19. Nozo yield your 

remark the singular turn of the members.'] Markland, cited by 

phraseology: which is also the Bowyer, would render it, ye 

same in the Greek. In common have yielded: for why should 

language, it would run, — be the apostle exhort to that which, 

thanked that ye, icho were the by ver. 18, and to the end of 

servants of sin, have now obeyed, the chapter, seems to have been 

fyc. Blackwall does not allow accomplished ? This, however, 

it to be either an incorrect ex- supposes a change of one letter, 

pression or a Hebraism ; but de- ^a.^no'^ for vjxfoirwxls, A, 
fends it by instances from Thu- 

P 



Rom. vi. ( 226 ) Sect, xiik 

unto holiness, and the end everlasting life. 23 For the 
wages of sin is death ; but the gift of God is eternal 
life, through Jesus Christ our Lord/* 

ch. vii. "Know ye not, brethren, (for I speak to 
them that know the law,) how that the law hath do- 
minion over a man as long as he liveth* ? 2 For the 
woman which hath an husband, is bound by the law 
to her husband so long as he liveth; but if the hus- 
band be dead, she is loosed from the law of her hus- 
band. 3 So then if, while her husband liveth, she be 
married to another man, she shall be called an adul- 
teress : but if her husband be dead, she is free from 
that law; so that she is no adulteress, though she be 
married to another man. 4 Wherefore, my brethren, 
ye also are become dead to the law, by the body of 
Christ ; that ye should be married to another, erven to 
him who is raised from the dead, that we should bring 
forth fruit unto God. 5 For when we were in the 
flesh, the motions of sins which were by the law, did 
work in our members to bring forth fruit unto death. 
* But now we are delivered from the law, that being 
dead wherein we were held, that we should serve in 
newness of spirit, and not in the oldness of the letter." 

te 7 What shall we say then ? is the law sin ? God 
forbid*. Nay, I had not known sin, but by the law ; 
for I had not known lust, except the law had said, 
Thou shalt not covet*. 8 But sin, taking occasion by 

Rom. vii. 1. As long as he so long as it exists. This makes 

liveth.'] Wakefield supposes the comparison more apposite, 

the verb ^, translated he liveth) Rom. vii. 7. 13. See note on 

refers to the law ; thus, The Gal. ii. 17. A. 

law hath dominion over a man Rom. vii. 7. I had not known 



Sect. xiii. 



( 227 ) 



Rom. vii. 



the commandment,, wrought in me all manner of con- 
cupiscence. For without the law sin was dead. 9 For 
I was alive without the law once : but when the com- 
mandment came, sin revived, and I died. 10 And the 
commandment, which was ordained to life, I found to 
be unto death. " For sin, taking occasion by the 
commandment, deceived me, and by it slew rne m 
12 Wherefore the law is holy, and the commandment 
holy, and just, and good. 13 Was then that which is 
good made death unto me ? God forbid*. But sin*, 
that it might appear sin, working death in me by that 
which is good; that sin by the commandment might 
become exceeding sinful. t4 For we know that the 
law is spiritual : but I am carnal, sold under sin*. 



lusty except the law had said. 
Thou shall not covet.] It could 
scarcely have been the design 
of St. Paul, to affirm that a 
Jewish Christian could not have 
known inordinate desires, if it 
had not been for the law of 
Moses. Surely something is 
wanting to complete the sen- 
tence. Wickliff has supplied 
the ellipsis. li For I wiste not 
that coveiting was synne^ but 
for the lawe saide, fyc" Sy- 
monds. 

It may be remarked that the 
meaning of the word lust, is 
not now so general, as denoting 
every inordinate desire, as it 
was in the days of James I. 

Rom. vii. 13. This verse 



seems imperfect : are we to sup- 
pose the apostle wrote it such ? 
Eisner proposes to supply, after 
the first occurrence of the word 
sin^ the words, was made death. 
This seems to make the place 
complete, and is not a greater 
addition than our translator* 
are accustomed to make. A. 

Rom. vii. 14. / am carnal, 
sold under sin.] It is thought 
by many, and indeed it can 
scarcely be otherwise, that the 
apostle in this chapter does not 
speak of his own state ; but 
personates an awakened mind, 
which is bewailing its infirmities, 
How could he say of himself 
literally, or even figuratively, 
' I am sold under wiV 



P Z 



Rom. vir. 



c 



) 



Sect, xnr. 



45 For that which I do, I allow not* : for what I would, 
that do I not ; but what I hate, that do I. 16 If then I 
do that which I would not, I consent unto the law, 
that it is -good. 17 Now then it is no more I that do 
it, but sin that dwelleth in me. ,8 For I know that in 
ine (that is, in my flesh) dwelleth no good thing : for 
to will is present with me; but how to perform that 
which is good, I find not. 19 For the good, that I would, 
I do not: but the evil which I would not, that I do. 
20 Now if I do that I would not, it is no more I that do 
it, but sin that dwelleth in me. 2I I find then a law, 
that, when I would do good, evil is present with me. 
22 For I delight in the law of God, after the inward 
man : 23 but I see another law in my members, war- 
ring against the law of my mind, and bringing me in- 
to captivity to the law of sin which is in my members. 
24 O wretched man that 1 am ! who shall deliver me 
from the body of this death ? 25 1 thank God*, through 
Jesus Christ our Lord. So then, with the mind I my- 



Rom. vii, 15, I allow not.] 
Or yiyup-Kit/: literally, I know not. 
Used, possibly, as we familiarly 
say I don't understand such 
conduct j mcahiug, I do not ap- 
prove it. Yet we seldom use 
this phrase of our own conduct. 

Rom. vii. C Z5. IthankGod.'] 
In Greek, this is Ei^a^/f^ tw 
<&£#; which words written in our 
letters would be Eucharisto to 
'J'heo. But several Greek manu- 
scripts have it X«f/y ra ©sa-; 
Charts teu.Theciu; from which 
the Vulgate renders, Gratia Dei, 
the Grace of God, This makes 



a clearer sense. This is Locke's 
remark. His words are c The 
Clermont and other Greek ma- 
nuscripts.' But Bcza (who in- 
troduced to notice the Clermont 
MS. which is supposed to be 
about twelve hundred years old, 
and is probably still preserved 
at Paris} entirely rejects this 
reading. He .says 'the Vulgate 
has Gratia Dei contrary to all 
our manuscripts except one, in 
which we read Xatets 2s ry. Qs« ; 
Thanks be to God. The read- 
ing seems to have been corrupt- 
ed, by those who thus rendered 



S'ECT. XIII. 



( 229 ) 



Rom. vii. 



self serve the law of God; but with the flesh, the law 
of sin." 

cii. tiii. cc There is therefore now no condemnation 
to them which are in Christ Jesus, who walk not after 
the flesh, but after the Spirit. 2 For the law of the 
Spirit of life, in Christ Jesus, hath made me free from 
the law of sin and death, 3 For what the law 7 could 
not do, in that it was weak through the flesh, Cod 
sending his own Son, in the likeness of sinful flesh, 
and for sin*, condemned sin in ihe flesh : 4 that the 
righteousness of the law might be fulfilled in us, who 
walk not after the flesh, but after the Spirit. 5 For 
they that are after the flesh, do mind the things of 
the flesh : but they that are after the Spirit, the things 
of the Spirit. 6 *For to be carnally minded is death ; 
but to be spiritually minded is life and peace. 7 Be- 
cause the carnal mind is enmity against God : for it 
is not subject to the law of God, neither indeed can 
be. 8 So then they that are in the flesh, cannot please 
God. 9 But ye are not in the flesh, but in the Spirit, 
if so be that the Spirit of God dwell in you." 



it as if it contained an answer to 
what went before. But in the 
former sentence Paul does not 
so much enquire as exclaim ; 
then .collects himself, and ex- 
presses his acquiescence in his 
hope, founded upon Christ Je- 
sus.' Beza, in loc. Newcome, 
in his translation, supplies thus. 
t; I thank God that I am deli- 
vered through Jesus Christ our 
Lord." 



Rom. viii. 3. And for «».] 
Consider these words as a pa- 
renthesis. 

Rom. viii. 6. For to be car- 
nalli) minded.^ For joins what 
follows here to verse 1, as the 
reason of what is here laid 
down. Locke. 

This verse would run more 
literally with the original,, thus : 
For the mind of the- flesh is 
death ; but the mind of ihe Spirit 



Rom. viii. ( 230 ) Sect. xnt. 

ce Now if any man have not the Spirit of Christ, he 
is none of his. 10 And if Christ he ia you., the body is 
dead, because of sin ; but the Spirit is life, because of 
righteousness. u But if the Spirit of him that raised 
up Jesus from the dead, dwell in you, he that raised 
up Christ from the dead, shall also quicken your mor- 
tal bodies, by his Spirit that dwelleth in you. 12 There- 
fore, brethren, we are debtors, not to the flesh, to 
live after the flesh. 13 For if ye live after the flesh, 
ye shall die : but if ye through the Spirit do mortify 
the deeds of the body, ye shall live. 14 For as many 
as are led by the Spirit of God, they are the sons of 
God. 15 For ye have not received the spirit of bond- 
age again to fear ; but ye have received the Spirit 
of adoption, whereby we cry, Abba*, Father. 16 The 
Spirit itself beareth witness with our spirit, that we 
are the children of God. 17 And if children, then 
heirs; heirs of God, and joint-heirs with Christ; if so 
be that we suffer with him, that we may be also glo- 
rified together. 18 For I reckon, that the sufferings 
of this present time are not worthy to be compared 
with the glory which shall be revealed in us." 

" 19 For the earnest expectation* of the creature* 

is life and peace. The same Rom. viii. 19. The earnest 

Greek words are so translated expectation, .] 'AwoxxgaiooKiK, thus 

in ver. 27. So also, in ver. 7, rendered, signifies to lift up the 

for carnal mind, read mind, of head, and stretch ourselves out 

the flesh. Gr. ro (ppoyq&ps rv>s as far as possible, to hear some- 

trxpxos, rs Uvsv^ocros, respec- thing agreeable, and of great 

tively. This word occurs in importance; to gain the first 

this chapter only ; and here glimpse of a friend that has been 

four times ; ver. 6, 7, 27. A. long absent ; to gain the ken 

Rom. viii. 15. Abba.] Syri- of a vessel at sea, that carries 

ac, for Father. So also Gal. iv. 6. some passenger very dear to us. 



Sect. xm. ( 231 ) Rom. vin. 

waiteth for the manifestation of the sons of God 20 (for 
the creature* was made subject to vanity, not wil- 
lingly, but by reason of him who hath subjected the 
same) in hope: 21 because the creature itself also 
shall be delivered from the bondage of corruption, 
into the glorious liberty of the children of God. 
t2 For we know that the whole creation groan eth, and 
travaileth in pain together until now. 23 And not 
only they, but ourselves also, which have the first- 
fruits of the Spirit, even we ourselves groan within 
ourselves, waiting for the adoption, to wit, the re- 
demption of our body. 24 For we are saved by hope : 
but hope that is seen, is not hope : for what a man 
seeth, why doth he yet hope for ? 25 but if we hope 
for that we see not, then do we with patience wait for 
it. 2 * Likewise the Spirit also helpeth our infirmities : 
for we know not what we should pray for as we 
ought : but the Spirit itself maketh intercession for 
us, with groanings which cannot be uttered. 27 And 
he that searcheth the hearts, knoweth what is the 
mind of the Spirit*, because he maketh interces- 

BlackKull : Sac. Cl.p. 2; c. 1. thesis, except the words in hope: 

Ibid. Creature,'] in the Ian- which will make both a good 

guage of the New Testament, connexion with verse 19, and 

signifies mankind: especially accord well with verse 21. 

the Gentile world, as the far Locke supposes him zcho hath 

greater part of the creation, subjected, rov vizor x%xvtiz, to be 

See Col. i. 23; Mark xvi. 15; the tempter; Doddridge, to be 

compared with Matth. xxviii. Adam. However, without set- 

19. Locke. tling this point, the notion of a 

Rom. viii. 20. For the crea- parenthesis helps the sense of 

tare, <5fc] This is not very the whole. 

obvious. Locke and Neweome Rom. viii. 27. Mind of the 

place all this verse jn a paren- Spirit*] So also, ia the verse 



ft 



OM. VIII. 



( 232 ) 



ECT. XIII. 



sion* for the saints, according to the will of God. 2S And 
we know that all things work together for good to 
them that love God,, to them who are the called accord- 
ing to his purpose. 29 For whom he did foreknow, he 
also did predestinate to he conformed to the image of 
his Son, that he* might be the first-born among many 
brethren. 30 Moreover, whom he did predestinate, 
them he also called ; and whom he called, them he 
also justified ; and whom he justified, them he also 
glorified." 

« 3i what shall we then say to these things ? If God 
he for us, who can be against us ? 32 He that spared not 
his own Son, but delivered him up for us all; how 
shall he not, with him, also freely give us all things ? 
33 Who shall lay any thing to the charge of God's 
elect ? It is* God that justifieth. 34 Who is he that 
condemneth ? it is* Christ that died; yea, rather, that 
is risen again, who is even at the right hand of God; 



preceding, The Spirit maketh 
intercession. The Spirit pro- 
mised in the time of the gospel, 
is called " the Spirit of suppli- 
cations ;" Zech. xii. 10. Locke. 
Ibid. Because he maketh, 
£,-c.~] The word he seems to 
relate to the Spirit, just be- 
fore ; but should rather relate 
to the Spirit itself, in ver. 26. 
I would also, conformably, ex- 
change this he for it ; and, cer- 
tainly, the word because for that. 
Then the v«rse might run thus 
in English : And the Searcher 
of hearts knoweth what is the 



mind of the Spirit, that it mak- 
eth intercession, &;c. A . 

Rom. viii. 29. That he might 
be :] i. e. that Christ might be. 

Rom. viii. S3. 34. The rea- 
der may perceive the words it is, 
twice supplied in these verses, 
in italics, by our translators. 
Locke would reject them, and 
read the latter part of each 
clause, as a continuation of the 
question : Who is he that con- 
demneth? Christ that died? 
as if he had said 4 Can it possi- 
bly be Christ that died?' and 
so of the former. 



Sect. xui. 



( 933 ) 



Rom. viii. 



who also maketh intercession for us. 35 Who shall 
separate us from the love of Christ ? shall tribulation, 
or distress, or persecution, or famine, or nakedness, 
or peril, or sword? ( 36 As it is written. For thy sake 
we are killed all the day long; we are accounted as 
sheep for the slaughter.) 37 Nay, in all these things 
we are more than conquerors*, through him that lov- 
ed us. 38 For 1 am persuaded that neither death, nor 
life, nor angels, nor principalities, nor powers, nor 
things present, nor things to come, 39 nor height, 
nor depth, nor any other creature, shall be able to 
separate us from the love of God, which is in Christ 
Jesus our Lord." 

ch. ix. " I say the truth in Christ, I lie not, my 
conscience also bearing me witness in the Holy Ghost, 
2 that I have great heaviness and continual sorrow in 
my heart. 3 For I could wish that myself were ac- 
cursed from Christ*, for my brethren, my kinsmen 



Rom viii. 37. We are more 
than conquerors.] For we not 
only bear, but glory iu tribu- 
lations, Romans v. 3. We are 
in deaths often, but still deliver- 
ed from death, 2 Cor. i. 10. 
And as the sufferings of Christ 
abound towards us, so doth also 
our consolation under them a- 
bound through Christ. Whitby. 

Rom. ix. 3. Accursed from 
Christ.'] Newcome has it ac- 
cursed by Christ ; and says of 
ayro, the word rendered from, 
that it denotes thQ efficient cause 



in Acts ii. 22, 1 Cor. i. 30, 
2 Cor. iii. 18, and elsewhere. 
These passages are, " A man 
approved of, asro, God:" "Who 
is made unto us, of, «7ro, God, 
wisdom, &c." f< As by, am, 
the Spirit of the Lord." He 
also explains the clause thus : 
That 1 might be judicially de- 
voted to temporal destruction 
by Christ, if I could thus pre- 
vent the excision of my people. 
After all, probably, this phrase 
may simply be considered as a 
strong hyperbolical expression. 



Rom. ix. 



( 234 ) 



Sect. xiii. 



according to the flesh : 4 who are Israelites ; to whom 
ftrtainelh the adoption, and the glory, and the cove- 
nants, and the giving of the law, and the service of 
God, and the promises; 5 whose are the fathers, and 
of whom, as concerning the flesh, Christ came, who is 
over all, God blessed for ever. Amen. 6 Not as though 
the word of God hath taken none effect. For they 
are not all Israel, which are of Israel : 7 neither be- 
cause they are the seed of Abraham, are they all 
children : but, In Isaac shall thy seed be called. * That 
is, They which are the children of the flesh, these are 
not the children of God: but the children of the pro- 
mise are counted for the seed. 9 For this is the word 
of promise, At this time will I come, and Sara shall 
have a son. 10 And not only this; but when Rebecca 
also had conceived by one, even by our father Isaac ; 



It should also be noted, that the 
Gr. word sjy^o^v, implies some- 
thing more clearly past, than 
our phrase, I could wish. It is 
the preterimperfect tense, lite- 
rally, / was wishing ; that is, 
in my deep distress: and I 
question if the best English 
translation would not be, I have 
been almost ready to wish^ &c. 
However as this is a passage 
which has excited much atten- 
tion, and does not seem of easy 
solution, I am inclined to add 
one remark more, communi- 
cated to me by a benevolent 
friend, and a careful searcher 
of scripture. 6 Paul,' says he, 
i while with great heaviness of 



heart he declares the rejection 
of his brethren, is far from 
glorying over them. In the 
bosom of the sentence wherein 
he bewails them, he professes 
that, had he been left to himself, 
he had remained in that dread- 
ful condition: (Fori myself was 
wishing to be an anathema from 
Christ.) Let these words be 
read as a parenthesis ; and then 
Paul's lamentation over the Jews 
will run easily thus : c I have 
great heaviness and continual 
sorrow in my heart ( ) for 

my brethren, &c.' Thus Paul, 
in the bosom of his lamentation, 
gives the reason of it ; namely, 
that he beheld his brethren ana- 



Sect. xiii. 



( 235 ) 



Rom. 



IX. 



(" for the children being not yet born, neither having 
done any good or evil, that the purpose of God ac- 
cording to election might stand, not of works, but of 
him that calleth;) 12 it was said unto her, The elder 
shall serve the younger*". 13 As it is written, Jacob 
have I loved*, but Esau have I hated*/' 



thcmatized from Christ ; and he 
intimates it in such a manner as 
to show that he had been as 
deeply guilty as any of them ; 
and that it had been in no re- 
spect owing to his wish that 
he was now delivered from that 
dreadful condition. The reason 
of his sorrow is no where else 
intimated in the passage.' A. 

Rom. ix. 12. The elder shall 
serve the younger.'] The pas- 
sage in the Old Testament, 
whence this is quoted, is as 
follows : " Two nations are in 
thy womb, and two manner of 
people shall be separated from 
thy bowels, and the one people 
shall be stronger than the other 
people, and the elder shall serve 
the younger.'" 

I have inserted the whole, to 
show that Jacob and Esau were 
not spoken of as individuals ; 
but as representing the two 
nations springing from them ; 
and that the election of which 
the apostle speaks, is not an 
election of Jacob to eternal life; 
but of his posterity, to be the 
visible church and people of 



God upon earth, and heirs of 
the promises, in their first and 
literal meaning : agreeably to 
what Moses declared, Dent. vii. 
6, 7, 8. That this is the elec- 
tion here spoken of, appears 
from the following circumstan- 
ces. 1. It is neither said, nor 
is it true, of Jacob and Esau 
personally, that the elder served 
the younger. This is only true 
of their posterity. 2. Though 
Esau had served Jacob person- 
ally, and been inferior to him in 
worldly greatness ; it would have 
been no proof at all of Jacob's 
election to eternal life, nor ef 
Esau's reprobation. As little 
was the subjection of the Edo- 
mites, in David's days, a proof 
of the election and reprobation 
of their progenitors. Mac- 
knight. 

Rom. ix. 13. Jacob have I 
loved.'] Rosea uses the word 
beloved to express God's re- 
storing the Jews to the honour 
of being his church and people, 
after having cast them off for a 
time. Madcnight. 

Ibid. Esau have I hated.J 



Rom. ix. 1 



( 236 ) 



Sect. 



:iii. 



iC 14 What shall we say then ? is there unrighteous- 
ness with God ? God forbid*. 15 For he saith to Moses, 
I will have mercy on whom I will have mercy^ and I 
will have compassion on whom I will have com- 
passion. 16 So then it is not of him that willeth, nor 
of him that runneth, but of God that showeth mercy. 
17 For the scripture saith* unto Pharaoh, Even for this 
same purpose have I raised thee up*, that I might 



What this hatred of Esau was, 
is declared in the words of the 
prophecy which immediately 
follow, namely, u And laid his 
mountain waste. 7 ' Black night. 

Locke and Newcomc undcr- 
dcrstand the word hated compa- 
ratively. 

Bishop Wilson's short note is 
as follows : i Jacob have I cho- 
sen for the promised seed. Esau 
have I passed by : not that he 
and his posterity were damned ; 
but to show the uncontrollable 
power of God in dispensing his 
favours, that we ascribe all to 
his mercy.' Similar to the fore- 
going is Doddridge, in 1 6c, 

Horn. ix. 14. See note on 
Gal. ii. 17. A. 

Rom. ix. 17. The Scripture 
saith.'] See note on Gal.iii.8. A. 

Ibid. For this purpose have 
I raised thee up, fyc] This 
phraseology seems to denote 
that Pharaoh had been created 
for destruction. The passage 
in Exodus, ix. 15. 1-6, stand* 



thus in our translation: " For 
now I will stretch out my 
hand, that I may smite thee and 
thy people with pestilence, and 
thou shalt be cut off from the 
earth. And in very deed, for 
this cause have I raised ihca up 
[in the margin it is, made thee, 
stand] for to show in thee my 
power, and that my name might 
be declared throughout all the 
earth." Now it is remarkable, 
that Pharoah was not, that we 
read, cut on by pestilence, but 
drowned : nor was there after this 
a plague of pestilence. I think 
we cannot call such the slaugh- 
ter of the first-born ; and if we 
could, Pharaoh was not cut off 
by it. There seems then some 
error in our version : at least in 
tjje tenses of the verbs. Now 
the plague last spoken of was a 
boil; which may be called a pes- 
tilence. And I find that Bishop 
Newcomc, incidentally mention- 
ing this place, in a note upon 
Jonah, in bis version of the mi- 



Sect. xiii. 



( 237 ) 



Rom. ix. 



show my power in thee, and that my name might be 
declared throughout all the earth. 18 Therefore hath 
he mercy on whom he will have mercy, and whom he 
will he hardeneth*. 19 Thou wilt then say unto me, 
Why doth he yet find fault ? for who hath resisted his 
will? 2 °Nay but, Oman, who art thou that repliest 
against God ? shall the thing formed say to him that 
formed it, Whv hast thou made me thus ? 2i hath not 
the potter power over the clay, of the same lump to 



nor prophets, says the passage 
should be thus rendered : u For 
now I would have stretched 
forth mine hand, and would have 
smitten thee and thy people with 
the pestilence, and thou shouldst 
have been cut oft* from the earth. 
But indeed for this cause have I 
continued thee, to show, &c." 

The Latin of the Chaldee pa- 
raphrase is, i Quoniam nunc 
prope est coram ?nc, ut mitt am 
plagamfortitudinis fjiea 3 , et per- 
cutiam te, et populum tuum^ 
peste, consumaberisque de ter- 
ra; veruntamen propter hoesus- 
tinui te, tic.' which I think 
would amount to this in Eng- 
lish, " It is almost my purpose 
to send forth the stroke of my 
strength, and to smite thee and 
thy people with pestilence, and 
that thou shalt be consumed 
from the earth ; but for this I 
have sustained thee, &c." Ham- 
mond cites Paulus Fagius, lati- 
nizing the Chaldee paraphrase 



thus, i ut misissem plagam, et 
percussissem /e, et deletus esses, 
eye' which exactly answers to 
Newcome above cited. In all 
these the idea of raising up for 
destruction is not to be found ; 
and it seems that our sense of 
the term raising up does not be- 
long to the original. If the word 
be retained, it may be under- 
stood in the sense of preserved'; 
and the Septuagint actually have 
the word herv§^%s, thou wast 
preserved^ or- thou wast kept. 

Rom. ix. 18. Hardeneth.] 
The Lord is often said to do, 
what he permits, and does not 
over-rule. Pharaoh, and the 
Jews at the time of Christ's ap- 
pearance, had sufficient proofs 
of God's interposition. But they 
abused those means, and har- 
dened their own hearts. Pha- 
raoh's heart was eventually har- 
dened, in the course of that wise 
providence which ought to have 
softened it. Newcome. 



Rom. ix. 



( £38 ) 



Sect. xiii. 



make one vessel unto honour, and another unto dis- 
honour ? 22 What if God, willing to show his wrath, 
and to make his power known, endured with much 
loner-suffering the vessels of wrath fitted to destruc- 
tion* : 23 and that he might make known the riches of 
his glory on the vessels of mercy, which he had afore 
prepared unto glory* ? 24 even us, whom he hath 
called, not of the Jews only, but also of the Gentiles. 
25 As he saith also in Gsee*, I will call them my peo- 
ple, which were not my people : and her beloved, 
which was not beloved. 26 And it shall come to pass, 
that in the place where it was said unto them, Ye are 
not my people; there shall they be called the child- 
ren of the living God. 27 Esaias also crieth concern- 
ing Israel, Though the number of the children of 
Israel be as the sand of the sea, a remnant shall be 
saved. 28 For he will finish the work, and cut it short 
in righteousness : because a short work will the Lord 
make upon the earth. 29 And as Esaias said before, 
Except the Lord of Sabaoth* had left us a seed, we 
had been as Sodoma, and been made like unto Go- 
morrha." 



Rom. ix. 22, 23. Vessels of 

wrath fitted to destruction : 

vessels of mercy y which he had 
afore prepared unto glory. ~\ 
Every attentive reader will, I 
doubt not, infer for himself the 
great difference of phrase, in 
which they who are vessels of 
wrath, and they who arc vessels 
of mercy are spoken of; it 
being simply said of the former. 



that they were fitted to destruc- 
tion ; but of the latter, that God 
prepared them for glory. Com- 
pare Matth.xxv. 34. 41. Dod- 
dridge. 

Rom. ix. 25. Osee:~] that is, 
Ho sea: Gr. 'fia-w. See Hos. i. 
10; and ii. 23. A. 

Rom. ix. 29. Lord of Sa- 
baoth]. Which is, Lord of ar- 
mie$) or Lord of hosts* 



Sect. xiii. ( 239 ) Rom. ix. 

« 30 what s i ia H we S ay then ? that the Gentiles, 
which followed not after righteousness, have attained 
to righteousness, even the righteousness which is of 
faith : 31 but Israel, which followed after the law of 
righteousness, hath not attained to the law of righ- 
teousness ? 32 Wherefore ? because they sought it not 
by faith, but as it were by the works of the law: for 
they stumbled at that stumbling-stone ; 33 as it is 
written, Behold, I lay in Sion a stumbling-stone, and 
rock of offence : and whosoever believeth on him 
shall not be ashamed." 

ch. x. cc Brethren, my heart's desire and prayer to 
God for Israel is, that they might be saved. 2 For I 
bear them record, that they have a zeal of God, but 
not according to knowledge. 3 For they being ig- 
norant of God's righteousness., and going about to 
establish their own righteousness, have not submitted 
themselves unto the righteousness of God. 4 For 
Christ is the end of the law for righteousness to every 
one that believeth. 5 For Moses describeth the righ- 
teousness which is of the law, That the man which 
doeth those things shall live by them. 6 But the righ- 
teousness which is of faith speaketh on this wise, Say 
not in thine heart, Who shall ascend into heaven ? 
( that is, to bring Christ down from above :) 7 or, Who 
shall descend into the deep? (that is, to bring up 
Christ again from the dead. ) s But what saith it ? 
The word is nigh thee, even in thy mouth, and in thy 
heart : that is, the word of faith, which we preach : 
9 that if thou shalt confess with thy mouth the Lord 
Jesus, and shalt believe in thine heart that God hath 
raised him from the dead, thou shalt be saved. 10 For 
with the heart man believeth unto righteousness : 



Rom. x. 



210 ) 



Sect, xii: 



and with the mouth confession is made unto salvation. 
11 For the scripture saith, Whosoever believeth on 
him shall not be ashamed." 

" 12 For there is no difference between the Jew 
and the Greek : for the same Lord over all is rich 
unto all that call upon him. 13 For whosoever shall 
call upon the name of the Lord* shall be saved. 14 How 
then shall they call on him in whom they have not 
believed ? and how shall they believe in him of whom 
they have not heard ? and how shall they hear with- 
out a preacher ? 15 and how shall they preach, except 
they be sent ? as it is written, How beautiful are the 
feet of them that preach the gospel of peace, and 
bring glad tidings of good things ! 16 But they have 
not all obeyed the gospel*. For Esaias saith, Lord, 
who hath believed our report ? 17 So then, faith cometh 
by hearing, and hearing by the word of God." 

<c 18 But I say, Have they not heard ? Yes verily, 
their sound went into all the earth, and their words 
unto the end of the world. 1S But I say, Did not 



Rom. 5. 13. The Lord.] 
7 he Lord Jehovah^ Joel ii. 32. 
which name is here given to 
Christ. Wilson. 

The passage in Joel is, u And 
it shall come to pass that who- 
soever shall call on the name of 
the Lord shall be delivered." 

Modern translators, as Lowth 
and Newcome, retain, in the 
prophets, the sacred name. Je- 
hovah, which our translators 
generally render, the Lord. 

Rom. x. 16. But they have 
not all obeyed the gos[:cl.~\ I 



think it would be a closer and 
clearer translation of this pas- 
sage, which begins in verse 15. 
to say, How beautiful are the 
feet of those who bring good 
tidings of peace, who bring good 
tidings of good things. But all 
have not obeyed the good tidings, 
There seems no valid reason for 
saying in one part, preach the 
gospel, and just after, bring 
glad tidings : the same Greek 
word serving in each place, 
namely, EvscyfsXifypzwy. 



Sect. xiii. ( 241 ) Rom. x. 

Israel know* ? First, Moses saith, I will provoke you 
to jealousy by them that are no people, and by a 
foolish nation I will anger you. 2 ° But Esaias is 
very bold, and saith, I was found of them that sought 
me not ; I was made manifest unto them that asked 
not after me. 21 But to Israel he saith, All day long I 
have stretched forth my hands unto a disobedient and 
gainsaying people.'' 

en. xi. " I say then, Hath God cast away his people? 
God forbid* : for I also am an Israelite, of the seed 
of Abraham, of the tribe of Benjamin. 2 God hath 
not cast away his people which he foreknew. Wot 
ye not what the scripture saith of Elias ? how he ma- 
keth intercession to God against Israel, saying, 3 Lord, 
they have killed thy prophets, and digged down thine 
altars; and I am left alone, and they seek my life. 
*But what saith the answer of God unto him ? I have 
reserved to myself seven thousand men, who have not 
bowed the knee to the image o/Baal. 5 Even so then 
at this present time also there is a remnant according 
to the election of grace. 6 And if by grace, then is it 
no more of works : otherwise grace is no more grace. 
But if// he of works, then is it no more grace : other- 
Rom, x. 19. But I say y Did alludes to the conversion of th& 
not Israel knozc ?] One is natu- Gentiles, which the Jews must- 
rally led to ask. Know what ? have known to have been fore- 
Beza, the Zurich version, and told by their own writers. One 
that of Geneva supply the sacred can hardly give the full sense of 
name ; L'Enfant and Beausobre this clause without aperiphrasis. 
supply Vevangile (the gospel), Symorids. 

but neither of these iriterpreta- Rora.xi. 1, 11. See note 01* 

tions seems to be well founded. Gal. ii. 17. A. 
It is most probable that St. Paul 



Rom. xi. 



( 242 ) 



Sect. xnr 



wise work is no more work. 7 What then ? Israel hath 
not obtained that which he seeketh for ; but the elec- 
tion hath obtained it, and the rest were blinded* 
8 (according as it is written, God hath given them the 
spirit of slumber, eyes that they should not see, and 
ears that they should not hear) unto this day, 9 And 
David saith, Let their table be made a snare*, and a 
trap, and a stumbling-block, and a recompence unto 
them: to let their eyes be darkened, that they may 
not see, and bow down their back alway." 

'* 41 1 say then, Have they stumbled that they should 
fall ? God forbid*: but rather through their fall* sal- 
vation is come unto the Gentiles, for to provoke them 
to jealousy. * 2 Now if the fall of them be the riches of 
the world, and the diminishing of them the riches of 
the Gentiles ; how much more their fulness ? ( 13 For I 
speak to you, Gentiles, inasmuch as I am the apostle 
of the Gentiles, I magnify mine office : 14 if by any 
means I may provoke to emulation them which arc my 
iesh, and might save some of them). 15 For if the 

Rom. xi. 7. Blinded.] Ra- Rom. xi. 11. Through their 

flier hardened: ImapuQwan. fall.'] When the Jews rejected 

Rom. xi. 9. Let their table the gospel, it was immediately 
be made a snare, #c] They preached to the Gentiles. If 
who are skilled in the Hebrew the Jews as a nation had re- 
tongue, know that these words ceived it, their church would 
are as capable of the future, [probably] have been first set- 
as of the imperative mood and tied. But it seems to have 
tense. They are rendered in been originally the design of 
the future, by Arias Montanus. Providence that Christ should 
And the LXX. sometimes ren- be preached to the Gentiles, 
cler them in the imperative and Luke ii. 32; John x. 16; &c. 
sometimes in the future. PVhif- Nezvcome. See also Isaiah 
hy,i who gives an instance of each. xlix. 6. 



Sect. xiii. ( 243 ) Rom. xi. 

casting away of them be the reconciling of the world, 
what shall the receiving of them be 3 but life from the 
dead ? 16 For if the first-fruit be holy, the lump is also 
holy: and if the root be holy, so are the branches. 
17 And if some of the branches be broken off, and 
thou, being a wild olive-tree, wert graffed in among 
them, and with them partakest of the root and fat- 
jiess of the olive-tree ; 18 boast not against the branch- 
es : but if thou boast, thou bearest not the root, but 
the root thee. 19 Thou wilt say then, The branches 
w r ere broken off, that I might be graffed in. 2 °Well; 
because of unbelief they w T ere broken off, and thou 
standest by faith. Be not high-minded, but fear : 
21 for if God spared not the natural branches, take 
lieed lest he also spare not thee. 22 Behold therefore 
the goodness and severity of God : on them which 
fell, severity; but toward thee, goodness, if thou con- 
tinue in his goodness : otherwise thou also shalt be 
cut off. 23 And they also, if they abide not still in 
unbelief, shall be graffed in : for God is able to graff 
them in again. 24 For if thou wert cut out of the 
olive-tree which is wild by nature, and wert graffed, 
contrary to nature, into a good olive-tree ; how much 
more shall these, which be the natural branches, be 
graffed into their own olive-tree?" 

« 25 p or j wou id not, brethren, that ye should be 
ignorant of this mystery (lest ye should be wise in 
your own conceits), that blindness* in part is hap- 
pened to Israel, until the fulness of the Gentiles be 
come in. 26 And so all Israel shall be saved : as it is 
writ'ten, There shall come out of Sion the Deliverer, 

Horn. xi. 25, Blindness,'] Hardness : zj^^o-.c. $ce p. on vey, 7, A. 

Q 2 



Rom. xi, 



( 244 ) 



iECT. XIII. 



and shall turn away ungodliness from Jacob : 27 for 
this is my covenant unto them, when I shall take 
away their sins. 28 As concerning the gospel, they 
are enemies for your sakes : but as touching the 
election, they are beloved for the fathers' sakes/* 

" 29 For the gifts and calling of God are without 
repentance. 30 For as ye in times past have not be- 
lieved God, yet have now obtained mercy through 
their unbelief; ?1 even so have these also now not be- 
lieved, that through your mercy they also may obtain 
mercy. 32 For God hath concluded them all in un- 
belief, that he might have mercy upon all. 33 O the 
depth of the riches both of the wisdom and know-: 
ledge of God ! how unsearchable are his judgments, 
and his ways past finding out* ! 34 for who hath known 
the mind of the Lord? or who hath been his counsel- 
lor? 35 or who hath first given to him, and it shall be 
recompensed unto him again ? 36 For of him, and 
through him, and to him, are all things : to whom be 
slorv for ever. Amen." 
: ch. xn. (c *I beseech you therefore, brethren, by 



Rom. xL 33. Past finding 
otytz] Rather, past, tracing out ; 
unh'/)>ioi?oi i yet this word is 
well translated unsearchable^ 
at Eph. iii. 8. A. 

-Rom. xii. 1. I beseech. ~\ We 
now come to a different strain, 
namely that of exhortation. Rut 
I think the following sjiort re- 
view of the foregoing arguments, 
from Locke, will be acceptable 
to the reader who is desirous 



of well comprehending this e- 
pistle. 

St. Paul, says he, in the end 
of the foregoing chapter, with'' 
a very solemn epiphonem;:, 
closes that admirable evangeli- 
cal discourse to the church of 
Rome, which had taken up the 
eleven foregoing chapters. It 
was addressed to the two sorts 
of converts, viz. Jews and Oen- 
tiles ; into which, ais into two. 



Sect, xiii, 



( 24:5 ) 



^om> xiTr. 



the mercies of God, that ye present your bodies .a 
living sacrifice, holy, acceptable unto God, which is 



distinct bodies, he all along, 
through this epistle, divides all 
mankind. 

1. As to the Gentiles, he en- 
deavours to satisfy them, that 
though they, for their apostasy 
from God to idolatry and the 
worship of false gods, had been 
abandoned, and lived in sin and 
blindness, without God in the 
"world, strangers from the know- 
ledge and acknowledgment of 
him ; yet that the mercy of God 
through Jesus Christ was ex- 
tended to them ; whereby there 
w r as now a way open to them 
to become his people. For since 
no man could be saved by his 
own righteousness ; no, not the 
Jews themselves by the deeds 
Of the law ; the only way to 
salvation now, both for Jews 
and Gentiles, was by faith in 
Jesus Christ. Nor had the Jews 
any other way now to continue 
themselves the people of God, 
than by receiving the gospel : 
which way was opened also to 
the Gentiles, and they as freely 
admitted into the kingdom of 
God, erected under Jesus Christ, 
as the Jews: and upon the sole 
terms of believing. So that 
there was no need at all for the 
Gentiles to be circumcised, to 



become Jews, that they might • 
be partakers of the benefits. of 
the gospel. 

2. As to the Jews, the 
apostle's other great aim is to 
remove the oftence which they 
took at the gospel, because the 
Gentiles were received into the 
cluirch as the people of God, 
and were allowed to be subjects 
of the kingdom of the Messiah. 
To bring them to a better tem- 
per, he shows them, from the , 
sacred Scripture, that they could 
not be saved by the deeds of the 
law ; and therefore the doctrine 
of righteousness by faith ought 
not to be so strange a thing to 
them. And as to their being, 
for their unbelief, rejected from 
being the people of God, and 
the Gentiles taken in their room, 
he shows' plainly that this was 
foretold in the Old Testament; 
and that herein no injustice was 
done to them. God was sove- 
reign over all mankind, and 
might choose whom he would 
to be his people, with the same 
freedom that he chose the pos- 
terity of Abraham among all 
the nations of the earth; and 
of that race chose the descen- 
dants of Jacob, before those of 
his elder brother Esau; and 



Rom. xit. ( 246 ) Sect. xiii. 

your reasonable service. 2 And be not conformed to 
this world : but be ye transformed by the renewing 
of your mind, that ye may prove what is that good, 
and acceptable, and perfect will of God. 3 For, I say, 
through the grace given unto me, to every man that 
is among you, not to think of himself more highly 
than he ought to think ; but to think soberly*, ac- 
cording as God hath dealt to every man the measure 
of faith. 4 For as we have many members in one 
body, and all members have not the same office : 5 so 
we, being many, are one body in Christ, and every 
one members one of another. 6 Having then gifts 
differing according to the grace that is given to us, 
whether prophecy, let us prophesy according to the 
proportion of faith ; 7 or ministry, let us wait on our 
ministering: or he that teacheth, on teaching; 8 or 
he that exhorteth, on exhortation: he that giveth, let 
him do it with simplicity; he that ruleth, with dili- 
gence; he that showeth mercy, with cheerfulness." 

" 9 Let love he without dissimulation. Abhor that 
which is evil ; cleave to that which is good. 10 Be 
kindly affeclioned one to another with brotherly love; 
in honour preferring one another; 1i not slothful in 
business; fervent inspirit; serving the Lord; 12 re- 

that, before they had a being, Having thus finished the prin- 

or were capable of doing good cipal design of his writing, he 

or evil. In all which discourse here, in this, as is usual with 

of his, it is plain the election him in all his epistles, concludes 

spoken of has for its object with practical and moral cxhor* 

only nations, or collective bo- tations. hecke. 
dies politic, in this world; and Rom. xii. 3. Soberly.] Tem- 

not particular persons, in re- peratehj^ or moderately. See 

feronce to their eternal state, note on Tit. ii. 4; 5, 6. A. 



Sect. xiii. 



( 247 ) 



Rom. xii. 



joicing in hope; patient in tribulation; continuing 
instant in prayer; 13 distributing to the necessity of 
saints; given to hospitality*. 14 Bless them which 
persecute you : bless, and curse not. 15 Rejoice wkh 
ihem that do rejoice, and weep with them that weep. 
ih Be of the same mind one toward another. Mind 
not high things, but condescend to men of low estate. 
Be not wise in your own conceits. 17 Recompense to 
no man evil for evil. Provide things honest in the 
sight of all men. t8 If it be possible, as much as lieth 
in you*, live peaceably with all men. * 9 Dearly be- 
loved, avenge not yourselves, but rather* give place 
unto wrath : for it is written, Vengeance is mine ; I 
will repay, saith the Lord. 2 ° Therefore if thine 
enemy hunger, feed him ; if he thirst, give him drink: 
for in so doing thou shalt heap coals of fire on his 



Rom. xii. 13. Given to hos- 
pitality.^ It was the more 
proper for the apostles so fre- 
quently to enforce this duty, 
as the want of public inns (much 
less common than among us, 
though not quite unknown, 
Luke x. 34, 35) rendered it 
difficult for strangers to get 
accommodation ; and as many 
Christians might be banished 
from their native country for 
religion. Locke. 

What our translation renders 
given to hospitality , in the ori- 
ginal signifies more strongly, 
Jolloiz aj'ter^ or pursue hospi- 
tality ; Seek out opportunities 



of obligingmankind. Blackmail. 
Sacr. Clas. p. 2. c. 2. § 3. 

Rom. xii. 18. If it be pos- 
sible, as much as lieth in you^\ 
This seems tautology. There 
is a Latin version by Erasmus, 
printed in black letter, with 
a corresponding column of 
English ; in which, by a diffe- 
rent punctuation, the tautology- 
is avoided : ' Provide afore- 
hande thinges honest in the 
syghte of all men^ yfit be possy^ 
ble. How be it of your re part 
have peace wyth all men.'' A. 

Rom. xii. 19. Rather.] Why 
is this word put in ? Not &q } 
in the Greek. 



Rom. 



xii. 



( US ) 



Sect, xm. 



head*. 2 * Be not overcome of evil, but overcome 
evil with good*." 

ch. xm. cf Let every soul be subject unto the 
higher powers. For there is no power but of God : 
the powers that be, are ordained of God, 2 Whoso- 
ever therefore resisteth the power, resisteth the ordi- 
nance of God : and they that resist shall receive to 
themselves damnation*. 3 For rulers are not a terror 
to good works, but to the evil. Wilt thou then not 
be afraid of the power ? Do that which is good, and 
thou shalt have praise of the same : 4 for he is 
the minister of God -to thee for good. But if thou 
do that which is evil, be afraid ; for he beareth not 
the sword in vain : for he is the minister of God, a 
revenger to execute wrath upon him that doeth evil. 
5 Wherefore ye must needs be subject, not only for 
wrath, but also for conscience sake. 6 For, for this 
cause pay ye tribute also : for they are God's mini- 
sters, attending continually upon this very thing. 
7 Render therefore to all their dues : tribute to whom 



Rom. xii. 20. Heap coals of 
fire on his hcads\ There have 
been various conjectures on this 
place. The following sense 
agrees well, I think, with* the 
context : Melt him dozen to 
kindness. And experience has 
proved that such an effect is 
often produced. Reader, if oc- 
casion occur, try it far thyself. 

These t\o verses are nearly a 
copy of Prov. xxv. 21 5 22. A. 

Horn. xii. 21. Be not over- 



come of evily but overcome evil 
zcifh good.'] This is a noble 
strain of Christian courage, 
prudence, and goodness, that 
nothing in Epie-tetus, Plutarch, 
or Antonind can vie with. The 
moralists and heroes of paganism 
could not write and act to the 
height of this. Blackcall, Sacr. 
Clas.p.% c. 1. §3. 

Rom. xiii. 2. Damnation.] 
Rather, as in some other places. 
Condemnation or judgment^ 



Sect. xiii. ( 249 ) Rom. xni. 

tribute is due ; custom to whom custom; fear to 
whom fear ; honour to whom honour." 

(< 8 Owe no man any thing, but to love one another: 
for he that loveth another hath fulfilled the law. 
9 For this, Thou shalt not commit adultery, Thou shalt 
not kill, Thou shalt not steal, Thou shalt not bear 
false witness, Thou shalt not covet; and if there be 
anv other commandment, it is briefly comprehended 
in this saying, namely, Thou shalt love thy neighbour 
as thyself. 10 Love worketh no ill to his neighbour: 
therefore love is the fulfilling of the law." 

" 1J *And that, knowing the time, that now it is high 
time to awake out of sleep ; for now is our salvation 
nearer than when we believed. 12 The night is far 
spent, the clay is at hand : let us therefore cast off the 
works of darkness, and let us put on the armour of 
light. 13 Let us walk honestly, as in the day ; not in 
rioting and drunkenness, not in chambering and 
wantonness, not in strife and envying. 14 But put 
ye on the Lord Jesus Christ, and make not provision 
for the flesh, to fulfil the lusts thereof." 

ch. xiv. " Him that is weak in the faith receive 
ye, but not to doubtful disputations. 2 For one be- 
lieveth that he may eat all things : another, who is 
weak, eateth herbs. 3 Let not him that eateth despise 
him that eateth not ; and let not him which eateth 
not judge him that eateth : for God hath received 
him. 4 Who art thou that judgest another man's ser- 
vant ? to his own master he standeth or falleth. Yea, 

Rom. xiii. 11. And that L , #c] tian duty, ver. 14, considering 
And we should love our neigh- the shortness of human life. 
tour, and discharge every Chris- Ncwcome. A, 



Rom, xi \\ ( 210 ) Sect. xiii. 

he shall be holden up : for God is able to make him 
stand. 5 One man esteemeth one day above another: 
another esteemeth every day alike. Let every man 
be fully persuaded in his own mind. 6 He that re- 
gardeth the day, regardeth it unto the Lord; and he 
that regardeth not the day, to the Lord he doth not 
regard it. He that eateth, eateth to the Lord, for he 
giveth God thanks ; and he that eateth not, to the 
Lord he eateth not, and giveth God thanks. 7 For 
none of us liveth to himself, and no man dieth to 
himself. 8 For whether we live, we live unto the 
Lord ; and whether we die, we die unto the Lord : 
whether we live, therefore, or die, we are the Lord's. 
9 For to this end Christ both died, and rose, and re- 
vived, that he might be Lord both of the dead and 
living." 

" io But why dost thou judge thy brother ? or why 
dost thou set at nought thy brother .? for we shall all 
stand before the judgment-seat of Christ. ** For it is 
written, As I live, saith the Lord, every knee shall 
bow to me, and every tongue shall confess to God. 
42 So then everv one of us shall give account of him- 
self to God. 13 Let us not therefore judge one ano- 
ther any more : but judge this rather, that no man 
put a stumbling-block, or an occasion to fall in his- 
brothers way. t4 1 know, and am persuaded by the 
Lord Jesus, that there is nothing unclean of itself: 
bur to him that esteemeth any thing to be unclean^ 
to him iiis unclean. 1S But if thy brother be grieved 
with thij meat*, now waikest thou not charitably. 

Ron), xiv. 15. Grieved with not simply moan, made sorrow* 
thy ; neat,] Gj ieved here does Jul- but. brought into t,rou.b& 



Sect. xiv. ( 251 ) Rom. xiv. 

Destroy not him with thy meat, for whom Christ died*. 
16 Let not then your good be evil spoken of. 17 For the 
kingdom of God is not meat and drink ; but right- 
eousness, and peace, and joy in the Holy Ghost. 48 For 
he that in these things serveth Christ is acceptable to 
God, and approved of men. 19 Let us therefore fol- 
low after the things which make for peace, and things 
wherewith one may edify another. 2 ° For meat de- 
stroy not the work of God. All things indeed are 
pure ; but it is evil for that man who eateth with of- 
fence. 21 It is good neither to eat flesh, nor to drink 
wine, nor any thing whereby thy brother stumbleth^ 
or is offended, or is made weak. 22 Hast thou faith ? 
have it to thyself before God. Happy is he that 
condemneth not himself in that thing which he al- 
io weth. 23 And he that doubteth is damned* if he 
eat, because he eateth not of faith : for whatsoever is 
not of faith is sin." 

ch. xv. " We then that are strong, ought to bear 
the infirmities of the weak, and not to please ourselves. 
2 Let every one of us please his neighbour for his 
good, to edification. 3 For even Christ pleased not 
himself ; but, as it is written, The reproaches of them 
that reproached thee fell on me. 4 For whatsoever 
things were written aforetime were written for orn? 
learning, that we through patience and comfort of 
the scriptures, might have hope. 5 Now the God of 

and discomposure ; or receives by 1 Cor. viii. 9 — 13. Locke, 

a hurt or icound : as every one Ibid. Destroy not him, for 

does who, by another's exam- whom Christ died. ,] See the note 

pie, does what he supposes to be on 1 Cor. viii. 11. 

unlawful. This sense is con- Rom. xiv. 23. Damned.] 

firmed by the words, Destroy Condemned. Newcome. 
not him with thy meat : and also 



JxOM X\V 



( 252 } 



Sect, xji'i. 



patience and consolation grant you to belike-minded 
one toward another, according to Christ Jesus* : 6 that 
ye may with one mind and one mouth glorify God,, 
e ven the Father of our Lord Jesus Christ. 7 Where- 
fore receive ye one another, as Christ also received 
lis/ to the glory of God." 

i " 8 Now I say, that Jesus Christ was a minister of the 
circumcision* for the truth of God, to confirm the 
promises made unto-jhe fathers : 9 and that the Gen- 
tiles might glorify God for Ids mercy ; as it is writ- 
ten, For this cause I will confe'ss to thee among the 
Gentiles, and sing unto thy name. 10 And again, he 



Rom. xv. 5. According to gospel, in which all the former 
Christ Jesus.'] That is, accord- revelations terminated, should 
Ing to his example (See ver. 3), be first preached to them : that 
rtot pleasing themselves, but a sufficient number of them re- 
bearing reproach. See also ceiving it, might preach it to the 
ver. 7. A. Gentiles as the fulfilment of the 

Rom. xv. 8. Jesus Christ former revelations, of which 

&as a minister of the circum- their nation were the keepers, 

cinon^ S,c.] Jesus Christ was The gospel being thus offered to 

born a Jew, and exercised his the Gentiles as the word of the 

ministry among the Jews; in same God, who anciently spake 

order that the truth of God's to the fathers of the Jewish na- 

promiscs to the fathers, con- tion by the prophets : that cir- 

eerning the blessing of the na- cumstance, with the miracles 

itions in Abraham's seed, might which first attended the preach. 

be performed by the conversion ing of it, so powerfully demon- 

«)f the Jews and Gentiles. For st rated it to be from God, that 

as the Jews were the only pco- multitudes of the Gentiles, re- 
ple upon earth who worshipped 



the true God, and had his 
oracles or revelations in their 
hands, it was absolutely neces- 
sary [I do not admire these 
phrases. I would rather say, 
The Lord saw meet] that the triously confirmed. Mackntghfi 



ceiving it, turned from idols to 
worship the living and {rue 
God : whereby the truth of 
God's promise to. the fathers, 
concerning the blessing of the 
nations in Christ, was illus- 



Sect. 



xiii. 



( 253 ) 



I? 



QM. XV* 



saith*, Rejoice, ye Gentiles, with his people. 11 And 
again, Praise* the Lord, all ye Gentiles ; and laud* 
him, all ye people. * 2 And again, Esaias saith, There 
shall be a root of Jesse, and he that shall rise to reign 
over the Gentiles ; in him shall the Gentiles trust*.' 4 

" 13 Now the God of hope fill you with all joy and 
peace in believing, that ye may abound in hope, 
through the power of the Holy Ghost. 14 And I myself 
also am persuaded of you, my brethren, that ye also/ 
are full of goodness, filled with all knowledge, able 
also to admonish one another. i5 Nevertheless, 
brethren, I have written the more boldly unto you in 
some sort, as putting you in mind, because of the 
grace that is given to me of God, 16 that I should be 
the minister of Jesus Christ to the Gentiles, minister- 
ing the gospel* of God, that the offering up of the 
Gentiles might be acceptable, being sanctified by the 



Rom. xv. 10. Again he saith.'] 
There appears some difficulty in 
these words, because David is 
the author of the first quotation, 
and Moses, of the second. New- 
come, cutting the knot, has, it 
is said. Wakefield turns it, 
the scripture saith. In the 
Creek word ?^fsi, we must un- 
<Lferstancl a governing noun to 
be understood, indefinitely, viz. 
the writef. 

Rom. xv. 11. Praise — and 
Iqud.J This seems tautology. 
There are different words used 
in the original. Amirs and 
fffiotsnaroiri, and the tense also 
changed. If« mi, in composition, 



as grammarians say, augments 
the sense, might we not render 
it, Praise the Lord, all ye Gen- 
tiles, yea 9 highly praise him, all 
ye people. I conceive the ren- 
dering of xzi by yea, will easily 
be allowed • if not, let it still be 
and. 

Rom. xv. 12. Trust.'] Gr. 
hope : IKttihuiv. 
'Rom. xv. 16*. Ministering 
the gospel.] This conveys' 
a sense short of the Greek 
isgiSpyMTz. Suppose we were to 
turn it, sacredly ministering : 
that is, reverently and freely 
performing the sacred office of 
gbspei-miiiistfy. 



Rom. xv 



( 254 ) 



Sect, xti. 



Holy Ghost. i7 1 have therefore whereof I may glory 
through Jesus Christ, in those things which pertain 
to God. 18 For I will not dare to speak of any of those 
things which Christ hath not wrought by me, to make 
the Gentiles obedient, by word and deed, i9 through* 
mighty signs and wonders* by the power of the Spirit 
of God ; so that from Jerusalem, and round about 
unto Illyricum*, I have fully preached the gospel of 
Christ. 2 ° Yea, so have I strived to preach the gospel, 



Rom. xv. 19. Through.] 
Gr. By the power of y as in the 
nest clause. Our translators 
probably put through, to di- 
versify the language ; but there 
is often force in repetition. 

Ibid. Mightt/ signs and won- 
ders.'] It has been thought 
that the supernatural works, 
performed by our Lord and his 
apostles, were distinguished- by 
different names, to mark the 
ends for which they were per- 
formed : that such of them as 
were intended for proving the 
truth of any doctrine asserted, 
or message brought by the mira- 
cle-worker, were called enj^sfot, 
signs, Mark xvi. 20, — that 
such as were intended to asto- 
nish, and terrify, and draw the 
attention of the beholders, were 
called TegxTXy wonders. Of this 
sort was the punishment of Ana- 
nias and Sapphira with death ; 
and. of Elymas, with blind- 
ness. In the gospels, the 



miracles of Christ are commonly 
called ouvaiA.su;, mighty zoorks y 
Mark vi. 2, 5, 14, to express 
the great power exerted in the 
performance of them. Mac- 
knight: who has not been happy 
in the choice of the term exert : 
Christ did all with a word. 

Ibid. Illyricum.] It is far 
from clear that the apostle ac- 
tually entered lllyricum : which 
might only be the boundary of 
his' Grecian travels. This is the 
only place in the New Testa- 
ment where this country is men- 
tioned. It was a district lying 
on the north-east coast of the 
Adriatic gulf. Its ancient 
boundaries are not exactly 
known. It may suffice for our 
present purpose to observe, that 
on the south-east it was bounded 
by Macedonia, in which the 
apostle is known to have travel- 
led. Dalmatia, mentioned 2 Tim. 
iv. 10, seems to have been the 
southern part of lllyricum.' 



Sect. xiii. ( Z5b ) Rom. xv. 

not where Christ was named, lest I should build upon 
another man's foundation ; 21 but as it is written, To 
whom he was not spcken of, they shall see; and they 
that have not heard shall understand." 

"22 for which cause also I have been much hindered 
from coming to you. 23 But now having no more 
place in these parts, and having a great desire these 
many years to come unto you; 24 whensoever I take 
my journey into Spain, 1 will come to you : for I trust 
to see you in my journey, and to be brought on my 
way thitherward by you, if first I be somewhat filled 
with your company. 25 But now I go unto Jerusalem, 
to minister unto the saints. 26 For it hath pleased them 
of Macedonia and Achaia to make a certain contribu- 
tion for the poor saints which are at Jerusalem. 27 It 
hath pleased them verily ; and their debtors they are. 
For if the Gentiles have been made partakers of their 
spiritual things, their dutv is also to minister unto 
them in carnal things. 28 When therefore I have per- 
formed this, and have sealed to them this fruit, 1 will 
come by you into Spain. 29 And I am sure that, when 
I come unto you, I shall come in the fulness of the 
blessing of the gospel of Christ." 

« 30 n ow i beseech you, brethren, for the Lord Jesus 
Christ's sake, and for the love of the Spirit, that ye 
strive together with me in your prayers to God for 
me; 31 that I may be delivered from them that do not 
believe in Judea ; and that my service which / have 
for Jerusalem may be accepted of the saints ; 32 that 
I may come unto you with joy by the will of God, 
and may with you be refreshed, 33 Now the God of 
peace be with you all. Amen." 



Rom. xvi. 



C « ) 



Sect. 



xnr, 



ch. xvi. (c I commend unto you Phoebe our sister, 
which is a servant* of the church which is at Cen- 
chrea* : 2 that ye receive her in the Lord, as becom- 
eth saints; and that ye assist her in whatsoever business 
she hath need of you : for she hath been a succourer 
of many, and of myself also. z Greet Priscilla and 
Aquila*, my helpers in Christ Jesus : 4 who have for 
my life laid down their own necks : unto whom not 
only I give thanks, but also all the churches of the 
Gentiles. 5 Likewise greet the church that is in their 
house*. Salute my well-beloved Epenetus, who is 



Rom. xvi. 1. A servant of the 
church which is at Cenchrea.~\ 
More literally, a deaconess* 
CenchreUy or Kcnchrea^ Gr. 
Rsyjggsxty was not far from Co- 
rinth. It was a sea-port to 
Corinth for the trade from the 
east, by the Saronic gulf. M 
lay on the isthmus, and Avas in 
the immediate neighbourhood of 
the Isthmian games. 

Rom. xvi. 3. Priscilla and 
Aquila.~] When Paul left Co- 
rinth the first time, Aquila and 
Priscilla accompanied him to 
Ephesus, Acts xviii. IS, 19. 
When he departed from this 
latter city to go to Jerusalem, 
they did not go with him, but 
remained at Ephesus till he re- 
turned: as is plain from their 
sending their salutations to the 
Corinthians, in the apostle's first 
epistle, 1 Cor. xvi. 19: which 



epistle was written from Ephe- 
sus, while he abode there, after 
he returned from Jerusalem, as 
mentioned, Acts xix. 1. But on 
the death of the emperor Clau- 
dius [who had banished the Jews 
from Italy] Aquila and Priscilla 
seem to have gone back to 
Rome: for, that they Mere in 
Rome when the apostle wrote 
his epistle to the Romans seems 
evident from this salutation. 
Macknight. 

Rom. xvi. 5. The church in 
their house..'] This may imply 
their family ; or, more exten- 
sively, a number of Christians 
who met with them at their 
house, for religious purposes, 
probably instruction : for it 
may be remembered that this 
couple were Christian instruct 
tors ; and that, after them, Paul' 
himself taught at' Rome, in his, 



Sect. xiii. 



257 ) 



Rom. xvi. 



the first-fruits of Achaia* unto Christ. 6 Greet Mary 
who bestowed much labour on us. 7 Salute Androni- 
cus and Junia, my kinsmen, and my fellow-prisoners*, 
who are of note among the apostles, who also were in 
Christ before me. 8 Greet Amplias, my beloved in the 
Lord. 9 Salute Urbane, our helper in Christ, and Sta- 
chys, my beloved. 10 Salute Apelles, approved in Christ. 
Salute them which are of Aristobulus' household, 
41 Salute Herodion, my kinsman. Greet them that be 
of the household of Narcissus which are in the Lord. 
12 Salute Tryphena and Tryphosa who labour in the 
Lord*. Salute the beloved Persis, which laboured 



own hired house. At any rate 
it shows that the scripture 
meaning of the word church, is 
not only the general body of 
believers in a nation, but even 
small societies. 

Macknight cites Origen, aman 
deeply versed in scripture, say- 
ing that when a whole family 
was converted, the salutation 
ran, To the church in such a 
house ; when only a part, it was 
directed to those in the family 
who zccre in the Lord, or to the 
brethren tcith them, or to all the 
saints iciik them : for saint and 
brother seem to have been sy- 
nonymous. 

Ibid. First-fruits of Achaia.~\ 
The Alexandrian and Clermont 
manuscripts, with the Arabic, 
uEthiopic, and Vulgate versions, 
with many of the Latin commen- 
tators, have rns ''Ancc^ of Asia^ 



in this place ; which some sup- 
pose to be the true reading, be- 
cause the apostle calls the house 
of Stephanas the first-fruits of 
Achaia, 1 Cor. xvi. 15. Epene- 
tus however might have once 
lived in Achaia, and been one 
of that house. Macknight. 

Rom. xvi. 7. My fellow -pri- 
soners.^ It appears, from 2 Cor. 
xi. 23. that Paul, ere this, had 
been several times in prison. Id. 

Rom. xvi. 12. Who labour 
in the Lord.] The participle, 
r<xs xoTttuj-as, being in the femi- 
nine gender, the persons here 
said to labour in the Lord were 
probably female presbyters or 
deacons, who employed them- 
selves at Rome in propagating the 
gospel : as was Persis likewise, 
who, in the same verse, is said 
to have laboured much in the 
Lord. Macknight. It may 

R 



Rom. xvi. ( 258 ) Sect. xin. 

much in the Lord. 13 Salute Rufus chosen in the Lord, 
and his mother and mine. 14 Salute Asyncritus, Phle- 
gon, Hernias, Patrobas, Hermes, and the brethren 
which are with them. ** Salute Philologus, and Julia > 
Nereus, and his sister, and Olympas, and all the saints 
which are with them. * B Salute one another with an 
holy kiss. The churches of Christ salute you." 

" * 7 Now I beseech you, brethren, mark them which 
cause divisions and offences, contrary to the doctrine 
which ye have learned ; and avoid them. 18 For 
they that are such, serve not our Lord Jesus Christ, 
but their own belly ; and by good words and fair 
speeches deceive the hearts of the simple. 19 For" 
your obedience is come abroad unto all mm. I am 
glad therefore on your behalf ; but yet I would have 
you wise unto that which is good, and simple con- 
cerning evil. 20 And the God of peace shall bruise 
Satan under your feet shortly. The grace of our 
Lord Jesus Christ be with you. Amen." 

a 2i ximotheus my work-fellow, and Lucius and Ja- 
son and Sosipater*, my kinsmen, salute you. 22 1, Ter- 
tius, who wrote this epistle, salute you in the Lord. 
23 Gaius mine host*, and of the whole church, saluteth 
you. Erastus the chamberlain of the city* saluteth 

ju>t be added, that Paul de- tor of BcTea, xx. 4s 

scribes the services of these Rom. xvi. 2&. Gaius mine 

women by the same term by hosl.^ Probably the Gaius men- 

which, in. other places, he des- tioned, 1 Cor. i. 14. 

cribes his own : namely the Ibid. Chamberlain of the 

verb, y.ontxu. ci1y ;J that is, of Corinth. The 

Rom. xri. 21. Jason and Greek word is oW^, trans- 

Sosipatcr.] Probably he who lalcd in other parts of the 

had been Paul's host at Thessa- New Testament, steward; a 

Jouica, Acts xvii. ?,-— and Sopa- person who manures the con-. 



Sect. xiii. 



c 259 ) 



Rom, 



xv 



you, and Quartus a brother. 24 The grace of our Lord 
Jesus Christ be with you all. Amen." 

« as * y ow t0 jjj m t j iat j s f p 0wer t0 s tablish you 

according to my gospel*, and the preaching of Jesus 
Christ, according to the revelation of the mystery ; 
which was kept secret since the world began*, 26 but 
now is made manifest, and by the scriptures of the 
prophets, according to the commandment of the ever- 
lasting God, made known to all nations, for the obe- 
dience of faith : 27 to God only wise, he glory through 
Jesus Christ, for ever. Amen." 



•ems of a house ; — so, of a city. 
The first officer of the crown in 
England is called Lord high 
steward. The Vulgate render 
this place by a word importing 
treasurer : arcarius. The cham- 
berlain of London manages 
money matters : hence, pro- 
bably, with the Vulgate in their 
eye, our translators chose their 
term. At any rate Erastus 
9eems to have been a conside- 
rable person at Corinth. 

Rpm. xvi. 25. Now to Him 
that is, $c] This doxology, or 
ascription of glpry, is placed in 
some manuscript copies at the 
end of the 14th chapter. It oc- 
curs in both places in the famous 
Alexandrian copy. It has been 
thought that some zealous per- 
son removed it, lest a suspicion 
should take place of want of au- 
thenticity in what ferms the two 



last chapters. Two thiugs are 
obvious. The apostle did not 
restrain his doxologies to the 
ends of his letters : witness the 
end of the 11th chapter, also i. 
25,, and ix. 5. Secondly, The 
epistle seems to end solemnly 
with the benediction at ver. 24. 

Ibid. My gospel.'] My par- 
ticular message of Christian be- 
nevolence. Paul, it may be re- 
collected, was eminently the 
apostle to the uncircumcisjon, 
and eminent in declaring the 
abolition of the law, by the 
coming of the Messiah, Mac* 
knight. 

Ibid. Since the world began.] 
This is certainly not a literal, 
and many learned men think not 
a right translation, of ^foioig 
uiuvtois. It should rather be, in 
the secular times, ovin the times 
of the ages: that is, of these #f 



SECTION XIV. 

From leaving Corinth to the Examination before 
Agrippa. 

IN the Epistle to the Romans, it may be observed 
that a collection for the poor saints at Jerusalem is 
mentioned (xv. 25, et seq.), Something, to say the 
least, of the same kind, is also mentioned in both 
epistles to the Corinthians (1 Cor. xvi. 2 Cor. ix.)* 
With this collection Paul now proposed to go into 
Judea, and to take ship at once from Greece to 
Syria: that is, probably, to Antioch. But (Actsxx.) 
iC 3 when the Jews laid wait for him, as he was about to 
sail into Syria, he purposed to return through Mace- 
donia. 4 *And there accompanied him into Asia, So- 
pater of Berea: and, of the Thessalonians, Aristarchus 
and Secundus, and Gaius of Derbe** and Timotheus, 



the Jewish policy, which at the 
time when the apostle was writ- 
ing, was consummated and end- 
ed by Christ. The times of the 
law were reckoned by jubilees, 
and the interval was called an 
age. The mystery hidden from 
these times seems to be the call 
of the Gentiles : of which, 
though we, who have seen it 
wrought to pass, can perceive 
traces in the prophets ; yet it ap- 
pears that the Jews never un- 
derstood it, but were offended 
with those who were the instru- 
ments of it. See Locke on this 



verse. 

Acts- xx. 4, 



And filer e ac- 



companied, 4*c] Head, And 
Sopater of Berea accompanied 
him into Asia : Gr. avteimro, in 
the singular. And, of the Thes- 
salonians, fyc. would be clearer 
rendered thus ; but, of the 
lliessalonians, c]'c. for these did 
not accompany Paul, but went 
before. The Gr. is so : ®E?ax~ 
toiixeuv 2<r ; v.. r. *. A. 

Ibid. Gaius of Derbe, $c] 
I cite a note from Bowyer. 

Read Tccsos, Abp Q<ziq<; kxc TipoQeos I 

Gaius, and of Derbe Timotheus. 
Fqr Gaius, as well as Aristar- 
chus, is, chap. xix. 29, said to 
be a Thessalonician, who is here 
called a Derbsean ; and Timo- 



Sect. xiv. 



( 261 ) 



Acts xx 



and of Asia, Tychicus and Trophimus ; 5 these, going 
before, tarried for us at Troas. 6 And we sailed away 
from Philippi, after the days, of unleavened bread, and 
came unto them to Troas in five days: where we abode 
seven days. 7 And upon the first day of the week, 
when the disciples came together to break bread*, 
Paul preached unto them*, ready to depart on the 
morrow ; and continued his speech until midnight. 
8 And there were many lights in the upper chamber, 
where they were gathered together. 9 And there sat 
in a window, a certain young man named Eutychus, 
being fallen into a deep sleep : and as Paul was long 
preaching, he sunk down with sleep*, and fell down 



theus, who was certainly a 
Dcrbaean, as appears chap. xvi. 
1, has, as it stands now, no 
country named. Here, how- 
ever, are two assumptions. 
Gaius and Aristarehus might be 
Thessalonicians, but the text, 
chap. xix. 29, only says that 
they were men of Macedonia. 
Timothy might also be of Der- 
be, but the text, ch. xvi. 1. only 
says that he was met with at the 
neighbouring town of Lystra. A. 
Acts xx. 7. To break, $c.'] 
To partake of a love-feast which 
concluded with the eucharist. 
The victims offered to idols 
being the chief support of the 
heathen poor in their cities : and 
abstinence from such offerings 
toeing enjoined to Christians for 
wise reasons ; these love-feasts 
were early instituted instead of 



them, for the benefit of indigent 
converts. Newcome. Barclay 
(Apol. prop. xiii. § 8.) combats 
the notion of this having been 
what is termed a sacramental 
eating. 

Ibid. Preached unto them.] 
Rather discoursed with them: 
Gr. 5«Xgy«To, See ver. 11. 

Acts xx. 9. Sunk down with 
sleep. ,} Gr. was borne down ft 

The eastern windows are very 
large, and even with the floor. 
It is no wonder that Eutychus 
might fall out if the lattice was 
not well fastened, or if it was 
decayed, when, sunk into a~ 
deep sleep, he leaned with all 
his weight against it. llarmer : 
whose Observations on divers 
passages of scripture, in 4 vols. 
8vo. (whence, vol. I. p. 1&4 5 or 



Acts xx. 



( 262 ) 



Sect. x*v. 



from the third loft, and was taken up dead. ,0 And 
Paul went down, and fell on him, and embracing 
Mm, said, ' Trouble not yourselves ; for his life is in 
4 him/ " When he therefore was come up again, 
and had broken bread, and eaten, and talked a long 
while, even till break of day, so he departed. 12 And 
they brought the young man alive, and were not a 
little comforted/' 

" i3 And we went before to ship, and sailed unto 
Assos*, there intending to take in Paul : for so had 
he appointed, minding himself to go afoot. 14 And 
when he met with us at Assos, we took him in, and 
came to Mitylene*. 15 And we sailed thence, and 
came the next day over against Chios* ; and the next 
day we arrived at Samos*, and tarried at Trogyllium*; 



vol. 1. p. 263, 4th Ed. note , 
this is taken) is a very pleasant 
and informing book. 

Acts xx. 13. Assos] appears 
to have been a maritime town 
in the district, Troas : probably 
not far from the town also of 
that name. 

Acts xx. 14. Mifylene.~] One 
of the names of the island, Les- 
bos ; also that of one of its 
principal towns. Probably the 
island is meant. 

Acts xx. 15. Chios."] An 
island of the jEgean sea, or 
Archipelago, famous in ancient 
times for its wine, figs, and 
marble. 

Ibid. Samos.] Also an island, 
famous for having been the 



birth-place of the celebrated 
philosopher Pythagoras, thence 
called the Samian sage. He 
taught the metempsychosis, or 
transmigration of souls ; and is 
said to have enjoined his disci- 
ples five years of silence ; during 
which time they were only to 
hear. He flourished about six 
hundred years before the Chris- 
tian sera, and died in Italy; 
where, after many travels, he had 
settled at the age of fourscore. 
Samos lies within a mile of the 
promontory of Trogyllium, on 
the Asian coast ; where was the 
town of that name, lying at the 
foot of Mount Mycale, and 
nearly five miles distant from the 
port of Samos. A* 



Sect. xn\ ( 2(53 ) ] Acts xx. 

and the next day we came to Miletus*. 16 For Paul 
had determined to sail by Ephesus*, because he would 
not spend the time in Asia : for he hasted, if it were 
possible for him, to be at Jerusalem the day of Pen- 
tecost." 

e< t7 And from Miletus he sent to Ephesus, and 
called the elders of the church. 18 And when they 
were come to him, he said unto them, ' Ye know, 
* from the first day that I came into Asia, after what 
1 manner I have been with you at all seasons, 19 serv- 
' ing the Lord w 7 ith all humility of mind, and with 
' many tears, and temptations which befell me by the 
' lying in wait of the Jews: ao and how I kept back 
' nothing that was profitable unto you, but have show- 
' ed you, and have taught you publickly, and from 
' house to house, 21 testifying both to the Jews, and also 
' to the Greeks, repentance toward God, and faith to- 
4 ward our Lord Jesus Christ. 22 And now, behold, I 
' go bound in the Spirit unto Jerusalem, not knowing 
f the things that shall befall me there : 23 save that 
' the Holy Ghost witnesseth in every city, saying, 
4 that bonds and afflictions abide me. 24 But none of 

ibid. Miletus.'] A city of ranks it with its neighbour, 

Ionia in Asia Minor, and a sea- Ephesus, calling them excellent 

port, famous for being the na- and most noble cities, or cities 

five place of Thales, one of the of very high repute. 'AgifM 

seven wise men of Greece, called •e7«Ae/<t x«< hlotorarat, 
also the Milesian sage. He is Acts xx. ] 6. To sail by 

said to have been the first person Ephesus^ That is, not to call 

who foretold an eclipse. He there : Gr. tsa^a.%y\zvcrxt : Vulg* 

lived about the year 540 A.C. transnavigare : Beza, prazter- 

Miletus also produced several navigare : Martin's French, 

eminent philosophers. Strabo passer audela 4'Ephese. 



Acts xx. ( 264 ) Sect. xiy. 

r these things move me, neither count I my life dear 
' unto myself, so that I might finish my course with 
c joy, and the ministry, which I have received of the 
< Lord Jesus, to testify the gospel of the grace of 
c God. 25 And now, behold, 1 know that ye all, among 
s whom I have gone preaching the kingdom of God, 
e shall see my face no more. ^ Wherefore I take you 
c to record this day, that I am pure from the blood of 
s all men, 27 For I have not shunned to declare unto 
* you all the counsel of God. 28 Take heed therefore 
'■ unto yourselves, and to all the flock, over the which 
c the Holy Ghost hath made you overseers, to feed 
e the church of God*, which he hath purchased with 
6 his own blood, 29 For I know this, that after my de- 
6 parting shall grievous wolves enter in among you, 
\ not sparing the flock. 30 Also of your own selves 
c shall men arise, speaking perverse things, to draw 
f away disciples after them. 3 * Therefore watch, and 
6 remember, that by the space of three years I ceased 
' not to warn every one night and day with tears, 

* 32 And now, brethren, I commend you to God, and 
c to the word of his grace, which is a,ble to build you 
e up, and to give you an inheritance among all them 

* which are sanctified. 33 1 have coveted no man's 

* silver, or gold, or apparel. 34 Yea, ye yourselves 

Acts xx. ^8. The church of larly those famous ones in our 

Qod.~\ It seems proper to re- own country, the Codex Alex., 

mark (without however the andrinus and the Codex Bczce, 

least inclination to derogate have in this place, church of the, 

from the character of the Re- Lord, which, wherever blood 

deemer — M*? yewtro 9 far be it !) is mentioned, should seem th© 

that some manuscripts^ particu- more accurate phrase. A, 



Sect. xiv. 



( 26*5 ) 



Acts xx. 



' know that these hands have ministered unto my 
c necessities, and to them that were with me. 35 1 have 
6 showed you all things, how that so labouring ye 
s ought to support the weak, and to remember the 
* words of the Lord Jesus, how he said, c It is more 
*' blessed to give than to receive*. " 36 And when he 
had thus spoken, he kneeled down and prayed with 
them all. 37 And they all wept sore, and fell on 
Paul's neck*, and kissed him, 38 sorrowing most of all 
for the words which he spake, that they should see 
his face no more. And they accompanied him unto 
the ship." . 

ch. xxi. cc And it came to pass that after we were 
jgotten from them, and had launched, we came with 
a straight course unto Coos*, and the day following 
unto Rhodes*, and from thence unto Patara* : 2 and 



Acts xx. 35. The words of the 
Lord Jesus, ' It is wore bles- 
* sed to give than to receive^ 
These words are not recorded 
by any of the evangelists. They 
must therefore be considered as 
an addition to the gospel histo- 
ry, on the authority of Paul : 
-who probably had heard them 
from one of the other apostles. 
Acts xx. 37. Fell on Paul's 
neck, #c] Such persons as 
are intimately acquainted,, mu- 
tually kiss the hand, the head, 
or the shoulder of each other. 
Shaw : whose volume of Travels 
abounds with references to 
pcripturc customs, A. 



Acts xxi. 1. Coos.~] An 
island, having a city of the same 
name, noted for rich wines. 
The famous portrait painter, 
Apelles, and the more useful 
citizen, the physician Hippo- 
crates, were of Coos. 

Ibid. Rhodes."] An island 
to the south-east of Coos, so 
named from its abundance of 
roses (in Gr. rhoda) ; but more 
generally known for a colossal 
statue of Apollo, or the sun, 
seventy cubits high, and esteem- 
ed one of the seven wonders of 
the world. An earthquake 
overturned it; before which, 
Tessels were said to sail between 



Acts xxi. 



( Z66 ) 



Sect. xiv. 



finding a ship sailing over unto Phoenicia*, we went 
aboard; and set forth. 3 Now when we had discovered 
Cyprus*, we left it on the 'left hand, and sailed into 
Syria, and landed at Tyre* : for there the ship was 



the legs. Cleobuhis, one of the 
seven wise men of Greece, was 
a native of Rhodes. The peop^ 
were noted for their knowledge 
in navigation; and there was 
also in the island a school for 
eloquence and the mathematics. 
It has been since famous for its 
^nights, who, from being a fra- 
ternity, established in 1 100, for 
relieving the sick and wounded 
prisoners in Palestine, became 
a rich and luxurious military 
order. They invaded and took 
Rhodes about 1300; and, at 
length settling in Malta, which 
was given to them by the empe- 
ror Charles V. about the time 
of the Reformation, were called 
knights of Malta. 

Acts xxi. 1. Patara.'] The se- 
cond city of Lycia, according to 
Strabo, who says that it was a 
large city, containing a port, 
and many temples, named from 
its builder, Patarus : distant 
twenty stadia, or less than three 
miles., from Myra, mentioned 
chap, xxrii. 5. One is apt to 
wonder how so many great cities 
throve near to each other; but 
the governments of those times 



did not make country residences 
so secure as in our privileged 
island, and in English America. 
A greater proportion of the 
population was therefore im- 
mured in cities. 

Acts xxi. 2. Phoenicia.] A 
part of Syria, on the north of 
Palestine. It is said to have 
been peopled by Anakims, who 
fled from the conquests of Jo- 
shua. Damascus was the capital. 
The Phoenicians were celebrated 
navigators; and some ascribe 
to them the invention of letters, 
because Cadmus brought it from 
them to Greece. However, it 
is probable this invention was 
before their existence as Phoe- 
nicians ; for Moses, before Jo* 
shua, must have been conversant 
with letters. 

Acts xxi. 3. Cyprus.] See 
Note on Acts xiii. 4. 

Ibid. Tyre.] A i*ery an- 
cient city of Syria, built in the 
sea, about half a mile from the 
shore ; but Alexander the Great 
joined it to the continent by 
a causeway. It is called in 
Josh. xix. 29, u the strong 
eity;" and in Isaiah xxiii. 8, 



Sect, xiv. 



( 267 ) 



Acts xxl 



to unlade her burden. 4 And finding disciples, we 
tarried there seven days : who said to Paul through 
the Spirit*, that he should not go up to Jerusalem. 
5 And when we had accomplished those days, we de- 
parted and went our way: and they all brought us 
on our way j with wives and children, till we were out 



"the crowning city." It seems 
to have grown rich by com- 
merce : " Whose merchants 
are princes," ibid. Terrible 
denunciations against it are to 
be found in Isaiah and Ezekiel : 
which have been so far fulfilled, 
that it is now scarcely a fishing 
village. 

Lowth says, in his notes on 
Isaiah, Tyre, after its destruc- 
tion by Nebuchadnezzar, re- 
covered, as foretold, Isa. xxiii. 
17, 18, its ancient trade, wealth, 
and grandeur; as it did like- 
wise after a second destruction 
by Alexander. It became Chris- 
tian early with the Test of the 
neighbouring countries: St. 
Paul himself found many Chris- 
tians there; Acts xxi. 4. It 
suffered much in the persecution 
under Diocletian. It was an 
archbishopric under the patriar- 
chate of Jerusalem, with four- 
teen bishoprics uuder its juris- 
diction. It continued Christian 
till it was taken by the Saracens 
in 639 ; was recovered by the 
Christians in 1 124 ; but in 1280 



it was conquered by the Ma- 
malucs, and afterwards taken 
from them by the Turks in 1 5 J 6. 
Since that time it has sunk into 
utter decay, and is now a mere 
ruin; a bare rock; a place to 
spread nets upon y as the pro- 
phet Ezekiel foretold it should 
be, chap. xxvi. 14. 

Tyre anciently was, however, 
a double city. The part on the 
land was called Old Tyre ; that 
on the island, New Tyre. Alex- 
ander's causeway was a work 
of hostility : for he built it with 
the ruins of Old Tyre, which 
he had destroyed, in order to 
get at New Tyre ; which, thus 
reaching, he also destroyed. 

Acts xxi. 4. Said to Paul 
through the Spirit ', Sfc.] That 
is by a divine revelation of the 
Spirit. Doth then the Spirit 
oppose itself? Certainly not. 
But, because by a revelation of 
the Spirit, they knew what dan- 
gers awaited Paul, it does not 
follow that they knew, on the 
other hand, what commands the 
Spirit had laid on Paul, Beza. A, 



Acts xxi. 



( 268 ) 



Sect, xiv. 



of the city : and WGr-kneeled down on the shore, and 
prayed. 6 And when we had taken our leave one of 
another, we took ship, and they returned home again. 
7 And when we had finished our course from Tyre, we 
came to Ptolemais*,. and saluted the brethren, and 



Acts xxi. 7. Ptolemais.'] 
A city of Galilee, and a sea-port, 
lying in a plain, surrounded 
with mountains. The small 
river Belus, as it was called in 
the time of Josephus, ran by 
the town, and near this stream 
was a place from which the an- 
cients procured their sand for 
the making of glass. A memo- 
Table circumstance in Jew- 
ish history took place in Ptole- 
raais. The emperor Caligula 
ordered Petronius, president of 
Syria, to set up his statue in 
the temple of Jerusalem ; to 
slay such as resisted; and to 
make the rest of the nation 
slaves. Petronius marched into 
Judea with three legions and 
a large number of auxiliary 
troops: probably twenty -five 
thousand, or thirty thousand in 
all. The Jews, hearing he had 
reached Ptolemais with this for- 
midable army, were in great 
consternation, and repaired to 
the plain, near Ptolemais. Here 
in a submissive manner, but 
with a determination to suffer, 
rather than connive at the pro- 



fanation, they implored Petro- 
nius to desist. The considerate 
Roman left the statues and his, 
army at Ptolemais, and repaired 
to Tiberias, where after a fruit- 
less attempt to persuade the 
Jews to consent that the statuea 
should be erected, he agreed to 
forbear until he should receive 
further orders from Caligula. 
That weals, prince however per- 
sisted in his intention, and 
threatened Petronius with pu- 
nishment- but it fell out that 
the ship which brought his or- 
ders was detained at sea, and 
Petronius received the news of 
Caligula's death, before the in-, 
tclligence of his anger. Thus 
the temple escaped the profana- 
tion, and the Jews ..the prospect 
of destruction, This town is 
now called Acre, or St. Jean 
dl'Acre ; and has lately been the 
scene of contest between the 
English and French. 

It was anciently, says Dod* 
dridge, allotted to the tribe of 
Asher. It is called Accho, at 
Judg. i. 31. It was enlarged 
and beautified by the first Egyp*. 



Sect. xiv. 



( 269 ) 



Acts x-xi. 



abode with them one day. 8 And the next day we 
that were of Paul's company departed, and came un- 
to Caesarea* : and we entered into the house of Philip 



tian Ptolemy. It lies in the lie many of the famous ancient 

neighbourhood of Mount Car- cities. I may probably be 

mel, and on one of the finest allowed to introduce some ap- 

bays on the coast ; but Maun- propriate stanzas of a poet of 

drell found it in ruins. Thus our own: 

' Ask Palestine, proud Asia's early boast, 

Where now, the groves that pour'd her wine and oil; 

Where, the fair towns that crown'd her wealthy coast; 
Where, the glad swains that till'd her fertile soil ? 

Ask, and behold, and iftourn her hapless fall! 

Where rose fair towns, where toil'd the jocund swain^ 
Thron'd, on the naked rock, and mould'ring wall, v 

Pale Want and Ruin hold their dreary reign. 

Where Jordan's vallies smil'd in living green, 

Where Sharon's flow'rs disclos'd their varied hues, 

The wand'ring pilgrim views the alter 'd scene, 
And drops the tear of pity as he views.' 

Scott's Poems, p, 39. 



The concluding words of the 
preface to Shaw's Travels, are 
also apposite to our purpose 
here: 'Every heap of ruins 
points out to us the weakness 
and instability of all human art 
and contrivance ; reminding us 
further of the many thousands 
that lie buried below them, 
which are now lost in oblivion, 
and forgotten to the world. 
Whilst we are full of these 
thoughts andmeditations, Chris- 
tianity steps in to our jelief, 



acquainting us that we are on- 
ly strangers and pilgrims, up- 
on earth ; seeking c a city' 
(not, like these, subject to the 
strokes of time, but) 6 which 
hath' everlasting i foundations, 
whose builder and maker is 
God.' Heb. xi. 10.' A. 

Acts xxi.. 8. Coesarea.~\ . Cs- 
sarea Palestine, so called to dis- 
tinguish it from Caesarea Phi- 
lippi, was the Roman metropolis 
of Palestine, the seat of the pra- 
consul , pjoprae.tor, procurator. 



Acts xxi. 



( 270 ) 



Sect, xrv, 



the evangelist, which was one of the seven* ; and 
abode with him. 9 And the same man- had four daugh- 
ters, virgins, which did prophesy. 10 And as we tar- 
ried there many days, there came down from Judea, 
a certain prophet named Agabus*. 41 And when he 
was come unto us, he took Paul's girdle, and bound 
his own hands and feet, and said, c Thus saith the 
4 Holy Ghost, So shall the Jews at Jerusalem biud the 

* man that owneth this girdle, and shall deliver him 
' into the hands of the Gentiles.' i2 And when we 
heard these things, both we, and they of that place, 
fcesought him not to go up to Jerusalem. 13 Then 
Paul answered, ' What mean ye to weep and to break 

* mine heart ? for I am ready not to be bound only, 

* but also to die at Jerusalem for the name of the 
f Lord Jesus.' 14 And when he would not be per- 



©r governor. It was anciently 
called Straton's tower ; but be- 
ing a town of trade, with a vdry 
commodious haven, Herod the 
Gfeat (he who murdered the 
infants) built there a large city, 
with many stately marble edi- 
fices, a theatre, and a very ca- 
pacious amphitheatre (where 
Herod Agrippa his grandson 
was smitten, as related, Acts xii. 
23), also many towers, the lar- 
gest of which he called Drusus, 
in honour of the emperor's son ; 
the city, Caesarea, in honour of 
the emperor. It lay between 
Doron and Joppa, thirty-five 
miles from Jerusalem, and was 



inhabited partly by the Jews, 
who had schools there ; but chief- 
ly by Greeks or Syrians, be- 
tween whom there were conten- 
tions about their equal privi- 
leges. Here Peter converted Cor. 
nelius and his kinsmen, the first 
fruits of the Gentiles; and here 
Paul, as will be seen, defended 
himself against the Jews, and 
Tertullus, their counsel. — Whit* 
by, in substance. 

Acts xxi. 8. One of the sevenj 
Deacons : Acts vi. 5.. 

Acts xxi. 10. Agabus.] The 
same person, probably, who is 
mentioned, Acts xi. 28, as fore- 
telling a general dearth. A* 



Sect, xiv. ( 271 ) Acts xxi. 

suaded, we ceased, saying, ' The will of the Lord be 
{ done." 

" 15 And after those days we took up our carriages*, 
and went up to Jerusalem. 1<5 There went with us 
also certain of the disciples of Csesarea, and brought 
with them one Mnason*, of Cyprus, an old disciple, 
with whom we should lodge. ,7 And when we were 
come to Jerusalem, the brethren received us gladly, 
18 And the day following Paul went in with us unto 
James ; and all the elders were present. t9 And when 
he had saluted them, he declared particularly what 
things God had wrought among the Gentiles by his 
ministry. ao And when they heard it, they glorified 
the Lord, and said unto him, * Thou seest, brother, 

* how many thousands* of Jews there are which be- 

* lieve ; and they are all zealous of the law : 2i and 
c they are informed of thee, that thou teachest all the 

* Jews which are among the Gentiles, to forsake 
c Moses, saying that they ought not to circumcise 
c their children, neither to walk after the customs. 

Acts xxi. 15. Took up our them one Mnason.'] There are 

carriages.] The true reading, two MSS. according to which it 

says Newcomc, is ivia-Ktvag-a^t- might run, Bringing us to one 

iotj cum sarcinas jumentis im- Mnason, Sfc. Newcome. 

posuissemus. When zee had la- Acts xxi. 20. How many 

den our baggage upon beasts of thousands. .] Gr. How many my- 

burden. Though they landed at riads, 'ftugm&ts. A myriad is ten 

Tyre, they came thence by wa- thousand : and so the translator* 

ter to Ptolemais ; and, with lit- haye reckoned it at chap, xixi 

tie doubt, also by sea to Csesa- 19; where, instead of saying five 

rea. Hence, they must finish myriads, ^f/ao«r -roEvrs, they say 

the journey by land. fifty thousand, A. 

Acts xxi. IQ. Brought 'Kith' 



Acts xxi, 



( 272 ) 



Sect, xiv. 



■* 22 What is it therefore ? the multitude must needs 

* come together : for they will hear that thou art 

* come. 23 Do therefore this that we say to thee : We 
c have four men which have a vow on them ; 24 them 

* take, and purify thyself with them, and be at char- 
' ges with them*, that they may shave their heads : 

< and all may know that those things, whereof they 

* were informed concerning thee, are nothing ; but 
'that thou thyself also walkest orderly, and keepest 

< the law. 25 As touching the Gentiles which believe, 
■' we have written, and concluded, that they observe 

< no such thing, save only that they keep themselves 

< from things offered to idols, and from blood, and 
6 from strangled, and from fornication." 

" 26 Then Paul took the men, and the next day pu- 
rifying himself with them entered into the temple, 
to signify the accomplishment of the days of purifi- 
cation, until that an offering should be offered for 



Acts xxi. 24. Be at cliarges 
with them,'] The charges of 
these four Nazarites would be 
the price of eight lambs, and 
four rams, besides oil, flour, &c. 
Numb. vi. 14, 15. Doddridge. 

It was accounted meritorious 
among the Jews to contribute 
to the expences of the sacrifices 
and offerings, which those who 
had taken upon them a vow of 
Nazaritism were to make, when 
the time of their vow came to be 
accomplished. Thus Joscphns, 
to magnify the zeal and devotion 
of Ikrod Agrippa, tells us that 



he caused several Nazarites to 
be shaved : whereby he means 
that Herod bore the expence of 
the whole ceremony, Maimoni- 
des informs us, that he, who 
would partake of the merits of 
another man's Nazaritism, went 
to the temple, and said to the 
priest, c Such a one will finish' 
' his vow, and I intend to defray 
' the charge of his tonsure, either 
c in part or in the whole:' and 
whoever did so was reputed to 
partake in the merits of him 
who had fulfilled his vow. Bur* 
der, 501. A, 



Sect. xiv. ( 273 ) Acts xxi, 

every one of them. 27 And when the seven days* were 
almost ended, the Jews which were of Asia, when 
they saw him in the temple, stirred up all the people, 
and laid hands on him, 28 crying out, * Men of Israel, 
' help : this is the man that teacheth all men every 
? where against the people, and the law, and this 
' place : and further, brought Greeks also into the 
* temple*; and hath polluted this holy place* ( 29 for 
they had seen before with him in the city Trophimus 
an Ephesian, whom they supposed that Paul had 
brought into the temple). 30 And all the city was 
moved, and the people ran together : and they took 
Paul, and drew him out of the temple : and forthwith 
the doors were shut. 31 And as they went about to 
kill him, tidings came unto the chief captain of the 
band*, that all Jerusalem was in an uproar. 32 Who 
immediately took soldiers and centurions, and ran 
down unto them : and when they saw the chief cap- 
tain and the soldiers, they left beating of Paul. 

33 Then the chief captain came near, and took him, 
and commanded him to be bound with two chains; 
and demanded who he was, and what he had done. 

34 And some cried one thing, some another, among 

Acts xxi. 27. The seven Gentiles. x 

days^] \iz. of their purification: Acts xxi. 31. Of the band.] 

of which days, that called the Josephus assures us that a de- 

next, in rer. 26, was the last, tachment of armed soldiers, be- 

See Numb. vi. 13 : also the note longing to the Roman legion, 

on Acts xxiv. 11. A. kept guard in the porticos of 

Acts xxi. 28. Into the tern- the temple, which surrounded 

ple.^ Into the inner court, the court of the Gentiles, oa 

'which was forbidden to the fes^t-days, to preYent disorders. 



Acts xxr. 



( 2T4 



Sect. xiv. 



the multitude : and when he could not know the 
certainty for the tumult,, he commanded him to be 
carried into the castle*. 35 And when he came upon 
the stairs, so it was, that he was borne of the soldiers, 
for the violence of the people : 35 for the multitude 
of the people followed after, crying, e Away with 
« him." 



Acts xxi. 34. The castle.'] 
This was built adjoining to the 
temple, and upon the same rock, 
for the purpose of commanding 
the temple and city. It was 
called Antonia, in honour of 
the famous Mark Antony; but 
its ancient name was Bans. It 
was built by a prince of the fa- 
mily of the Maccabees. Simon 
is esteemed the founder, and his 
son Hyrcanus to have been the 
person who formed it into a 
castle and palace : in which the 
successors of the Maccabees, 
commonly called the Asmoncean 
family, kept their court. It was 
jebuilt by Herod the Great, who 
spared no pains to make it im- 
pregnable ; and at the time here 
spoken of, it was the residence 
of the officer stiled in our trans- 
lation chief captain, but more 
descrip lively in the Greek, cap- 
tain of a thousand. (Sec note 
.on Acts xxv. 23). In this cas- 
tle were kept the sacred robes 
of the high priest, which were 
delivered to him on occasions of 



solemnity, and again deposited 
there, when they were over. 
The form of the building was 
quadrangular, having a spacious 
court within. The height was 
about sixty feet above the rock ; 
and at the corners were four 
towers, three of which were 
seventy-five feet high, and the 
other one hundred and five r 
Thus a view was obtained of 
what passed in the temple; and 
in case of tumult soldiers were 
ready to run down, by stairs 
which led from the castle to thff 
outer porticos of the temple. It* 
is probable that a centinel, from 
a tower, discovered the tumult; 
on which Lysias and his band 
ran down the stairs^ and having-- 
rescued Paul took him up the 
stairs, probably a long flight of 
stone steps, to the castle. From 
these stairs Paul made the first 
speech, with which the 22(1 
chapter of the Acts begins. 

The reader may see more con- 
cerning this castle in PrideauVs 
Connexion, Book 5. 



Sect. xiv. 



( 275 ) 



Acts xxi ( 



(C 37 And as Paul was to be led into the castle, he 
said unto the chief captain, ? May I speak unto thee?' 
who said, c Canst thou speak Greek* ! 38 Art not thou 
' that Egyptian*, which before these days madest an 
' uproar, and leddest out into the wilderness four 
( thousand men that were murderers* ? * 39 But Paul 



Acts xxi. 37. Canst thou 
speak Greek /] I apprehend 
that this is am expression of sur- 
prise, that the man whom the 
chief captain thought an Egyp- 
tian did speak Greek ; and that 
Paul's answer gives, in the first 
place, the reason why he could 
speak Greek : namely, that he 
,was a man of Tarsus, a Greek 
city and academy. 

Acts xxi. 38. Art not thou 
that Egypt ian, <$-c] About the 
same time (says Josephus, as 
quoted and translated by Lard- 
ner. Josephus was speaking of 
events in the beginning of Nero's 
reign) there came a person out 
of Egypt tQ Jerusalem, who 
pretended to be a prophet; and 
having persuaded a good num- 
ber of the meaner sort of people 
to follow him to the mount of 
Olives, he told them he would 
let them see the walls of Jeru- 
salem fall down at his command ; 
and promised, through them, to 
give them an entrance into the 
city. (In another place Jose- 
'phussays he brought them to 

s 



the mount of Olives out of the 
wilderness.) But Felix, being 
informed of these things, order- 
ed his soldiers to their arms^ 
and marching ©ut of Jerusalem, 
with a large body of horse and 
foot, fell upon those who were 
with the Egyptian, killed four 
hundred of them, and took two 
hundred prisoners. But the 
Egyptian, getting out of th<e- 
fight, escaped. Lardner, Cred* 
b.2. c. 8. 

Ibid. Murderers.} Gr. <r/x*« 
gtw. Assassins. Josephus relates 
of these times, that a sort of rob- 
bers had risen up in Jerusalem^ 
called Sicarii, who slew men in 
the day time, and in the midst of 
the city. This they did chiefly 
at the festivals, when they min- 
gled themselves among the mul- 
titude, and concealed daggers 
under their garments. He says 
that the first man slain by them 
was Jonathan, the high priest ; 
by which it seems as if Felix 
countenanced, and even employ- 
ed, these Sicariiy or dagger-men* 
See note on chap* xxiv. 25, Thg 



Acts xxi. 



( 276 ) 



Szct. XIV. 



said* ' I am a man tuft/cfe «m a Jew of Tarsus*, a city 
' in Cilicia, a citizen of no mean city : and, I beseech 



English reader can scarcely con- 
ceive the misery of a Roman 
province, ruled by a corrupt 
governor. The auri sacra fa- 
mes, the cursed hunger of gain, 
Seems to have been his principle. 
For it, he connived at vice, and 
was vicious himself. Josephus 
relates of one of the successors 
of Felix (the immediate one of 
Festus) that there was no sort 
of wickedness that could be na- 
med, but he had a hand in it. 
He did not only in his political 
capacity, steal and plunder every 
one's substance, nor did he only 
Imrden the whole nation with 
taxes ; but he permitted robbers 
to be redeemed for money. And 
nobody remained in the prisons 
as a malefactor, but he who 
gave him nothing. The seditious 
were very formidable, the prin- 
cipal men among them purchas- 
ing leave of Albinus to go on with 
their seditions. L' 'Estrange' 's 
Josephus, p. 780, 781. A. 

Acts xxi. 39. A Jew of Tar- 
susj a citizen of no mean city^\ 
Tarsus has been already men- 
tioned. Some further account 
may be apposite here. Strabo 
gives it high encomiums. He 
says that the inhabitants were 
hq fond of philosophy and lite- 



rature, that Tarsus surpassed 
Athens, Alexandria, or any 
place that could be named, in 
which were schools and colleges. 
But Tarsus had this singularity, 
that its students were generally 
natives of the country, and but 
few strangers. These Cilician 
students often went into other 
countries to perfect themselves; 
and when accomplished, were 
apt to remain abroad. This 
was probably ; in degree Paul's 
case. Strabo further remarks 
that Tarsus Mas populous and 
powerful, and justly entitled to 
the name of Metropolis. He 
ascribes its origin to the Argivesj 
when they were accompanying 
Triptolemus in search of Io, the 
daughter of a king of Argos, 
from whom she had been stolen 
away. This leads back to al- 
most fabulous antiquity. The 
river Cydnus ran through the 
city, by the school for the youth. 
It rose not far distant, was re- 
markable for its coldness, and 
its waters were esteemed medi- 
cinal. Strabo mentions many 
eminent men of Tarsus, Some 
of them were Stoic philosophers. 
OaeTarsensian was the intimate 
friend of Cato : and another, 
preceptor to [Tiberius] Ca?sar. 



Sect. xit. 



( 277 ) 



Acts xxi. 



' thee, suffer me to speak unto the people/ 40 And 
when he had given him licence, Paul stood on the 
stairs, and beckoned with the hand unto the people. 
And when there was made a great silence, he spake 
unto them in the Hebrew tongue*, saying, (en. xxii.) 
' Men, brethren, and fathers*, hear ye my defence 
'which I make now unto you/ 2 And when they 
heard that he spake in the Hebrew tongue to them, 
they kept the more silence : and he saith, ' 3 1 am 

* verily a man which am a Jew, born in Tarsus, a 

* city in Cilicia, yet brought up in this city*, at the 



To these we may now add Paul, 
and may perceive the truth and 
propriety of his words, when he 
said to Lysias, 'lama citizen 
of no mean city.' His liberal 
education may probably recom- 
mend him to the scholar; and 
his example may teach the scho- 
lar how, comparatively, to es- 
timate learning. 

Acts xxi. 40. Spake unto 
them in the Hebrew tongue.'} 
?y 'EGpxtHi &a*£>t]w, that is, in the 
dialect of the Syriac tongue, 
then commonly used by the 
Jews. Butler, in his informing 
Summary called Horce Biblicce, 
says that the ancient Hebrew, 
haying been corrupted with the 
mixture of other languages du- 
ring and after their captivity, 
was never otherwise restored 
{ban for the service of the syna- 
gogue, an,d as a branch of learn- 



ing. The East Aramaean or 
Chaldee was spoken at Jeru- 
salem ; the West Aramaean, or 
Syriac (properly so called), in 
Galilee. Hence, by the way, 
the taunt to Peter, " Thou art 
a Galilean, and thy speech be- 
wrayeth thee." — The word Ara- 
maean is derived from Aram, at 
son of Shem, who is thought to 
be the common ancestor of the 
Syrians. 

Acts xxii. 1. Men, brethren^ 
and father s.~] As if he were 
addressing three relations of 
men. Only two are intended : 
brethren and fathers. So at Acts 
ii. 29, and xiii. 15, 36," the Gr. 
phrase, h^e^ ahx<poi^ is rendered 
men and brethren^ when only 
one rank is meant. A. 

Acts xxii. 3. Yet brought 
up in this city.~\ It was custo- 
mary among the inhabitants of 



Acts xxii. 



( 278 ) 



Sect, xtv 



' feet of Gamaliel., and taught according to the per- 
< feet manner of the law of the fathers, and was zeal- 
' ous toward God*, as ye all are this day. 4 And I 



Tarsus, for the young people 
when they had gone through a 
course of education at home, to 
travel abroad for improvement. 
But Paul probably went to Je- 
rusalem rather as a Jewj than 
as a Tarscnsian. In the Jewish 
schools the learners sat on the 
ground, or on low seats; and 
the doctor on a raised one : 
whence the phrase, at the feet 
of Gamaliel. 

Ibid. Zealous toward God.] 
The Vulgate has, zealous of the 
law. This seems a clearer sense; 
but it is not supported by ma- 
nuscripts : yet Beza seems to 
think it the true reading. But 
Paul might choose, in the open- 
ing of his speech, to allow that, 
in a Jew, zeal for the law, was 
realiy zeal for tha Lord. John 
xvi. 2, may form a comment to 
this place, iQ He who killeth 
you will think hedoethGod ser- 
vice." Romans x. 2, is also 
apposite. We may therefore 
abide by the Greek, and reject 
the Vulgate, 

Having occasionally to men- 
tion the Vulgate Latin, a short 
account of it may be acceptable 
to the English reader. It may 
well be supposed, that as Chris- 



tians increased in that part of 
the Roman empire where Latin 
was used, they would naturally 
require a Latin version. Many 
such were accordingly formed^ 
but among them there was much 
variety : though there seems to 
have been one of them of pre- 
eminent reputation, called the 
Itala. What it was, is not now 
known. To obviate this confu- 
sion, Damasus, Bishop of Rome, 
in the fourth century, employed 
the famous Jerome to correct 
one of these Latin versions. This 
he finished about the year 384. 
It did not however become 
wholly a standard version in the 
church of Rome; and in pro- 
cess of time, it became confused 
with others. In the sixteenth 
century, at the revival of learn- 
ing, the famous printer Robert 
Stephens of Paris attempted a 
correct Latin edition. A new 
revision was made not long af-. 
ter, by order of the council of 
Trent : and the result was an 
edition published at Rome vs\ 
15 90, under the superintendence 
of FopeSixtus V. His successor, 
however, Clement VIII. caused 
another, and in divers respects 
a differing one, to be printed; 



Sect. xiv. ( 279 ) Acrsxxii. 

t persecuted this way unto the death, binding and 

* delivering into prisons both men and women. 5 As 
' also the high priest doth bear me witness, and all 

* the estate of the elders : from whom also I received 
f letters unto the brethren, and went to Damascus, 
! to bring them which were there, bound unto Jem-. 
( sal em, for to be punished. * And it came to pass, 
f that, as I made my journey, and was come nigh 
f unto Damascus about noon, suddenly there shone. 
' from heaven a great light round about me. 7 And 
< I fell unto the ground, and heard a, voice saying 

* unto me, c Saul, Saul, why persecutest thou me?* 
' 8 And I answered, { Who art thou, Lord f ? And he said 
( unto me, 'I am Jesus of Nazareth*, whom thou per- 
f{ secutest.' 9 And they that were with me saw- indeed 
4 the light, and were afraid ; but they heard, not the 
' voice of him that spake to me. 10 And I said, \ What 
" shall I do Lord ?* And the Lord said unto me, ( Arise, 
H and go into Damascus ; and there it shall be told thee 
(s of all things which are appointed for thee to do. 
€ M And when I could not see for the glory of that 
f light, being led by the hand of them that were with 

* me, I came into Damascus. %z And one Ananias, a 
t devout man according to the law, having a good 

which is the Vulgate at present It is remarkable that our Lord ? 

in use.' It probably neither in his glorified state, mentions 

deserves all the encomiums of a circumstance, for which he 

the Papists, nor all the ceii- was despised while he lived on 

sures of the Protestants, which earth Newcome. 

have been bestowed upon it; " Can any good thing come 

and is, to say the least of it, a out of Nazareth ? " may exein- 

useful edition. A. ^plify this remark of Newcome* 
Acts xxii. 8. Of Nazareth.'] 



Acts xxir. ( 280 ) Sect, xiv, 

€ report of all the Jews which dwelt there, ,3 came unto 
c me, and stood, and said unto me, '■ Brother Saul, 
cc receive thy sight.' And the same hour I looked up 
f upon him. 14 And he said, c The God of our Fathers 
u hath chosen* thee, that thou shouldest know his 
€t will, and see that Just One, and shouldest hear the 
se voice of his mouth. 15 For thou shalt be his wit- 
< c ness unto all men of what thou hast seen and heard. 
<e "And now why tarriest thou ? arise, and be bap- 
" iized, and wash away thy sins, calling on the name 
ff of the Lord,' 17 And it came to pass, that, when I 
f was come again to Jerusalem, even while I prayed 
f in the temple, I was in a trance; 18 and saw him 
4 saying unto me, c Make haste, and get thee quickly 
*' out of Jerusalem : for they will not receive thy 
if testimony concerning me/ i9 And I said, ( Lord, 
** they know that I imprisoned and beat in every syn- 
*! agogue them that believed on thee : 2 ° and when 
* ( the blood of thy martyr Stephen was shed, I also 
" was standing by, and consenting unto his death, 
ft and kept the raiment of them that slew him/ 21 And 
* he said unto me, e Depart: for I will send thee far 
* ( hence unto the Gentiles/' 

et 22 And they gave him audience unto this word., 
and then lifted up their voices, and said, ' Away with 
■* such a fellow from the earth: for it is not fit that 
"* he should live/ 23 And as they cried out, and cast 

Acts xxii. 14, Hath chosen.'] hand, as it were, or by his hand. 

The Gt. word, wgo*x&§f**ro 3 The verb is again used at chap, 

soems to imply something more: xxvi. 16, describing th$ Co.ii* 

bath made thee ready for his version. A. 



Sect. xiv. ( 281 ) Acts xxii, 

oft' their clothes, and threw dust info the air*, 24 the 
chief captain commanded him to be brought into 
the castle, and bade that he should be examined by 
scourging ; that he might know wherefore they cried 
so against him. 25 And as they bound him with 
thongs*, Paul said unto the centurion that stood by, 
c Is it lawful* for vou to scourge a man that is a Ro- 
f man„ and uncondemned ? ' 26 When the centurion 
heard that, he went and told the chief captain, saying, 
' Take heed what thou doest : for this man is a Ro- 
* man/ 27 Then the chief captain came, and said unto 
him, c Tell me, art thou a Roman ? ' He said, * Yea." 
28 And the chief captain answered, 'With a great sum 
f obtained I this freedom/ And Paul said, ' But I 
' was free-horn/ 29 Then straightway they departed 
from him which should have examined him : and the 
chief captain also was afraid, after he knew that he 
was a Roman, and because he had bound him." ' 

Acts xxii. 23. Dust into the for the thongs: that is, for the 

air.] This probably was sot scourge made of thongs. Stretch- 

an unmeaning expression of ed y to increase the pain, for it 

rage. Hanner says (quoting may be remembered that this 

Chardin's MS.) that in almost was what would be called in 

all the East, those who accuse modern terms (or I would ra- 

a criminal, or demand justice ther say later times , for the 

against him, throw dust upon cruel and uncertain examination 

him : as much as to say, ' He by torture is I hope going out 

deserves to be put underground.' of use) Giving the question: 

Vol. 2, p. 109 ; or 4th Ed. Vol. ver. 24, Examining by scourg- 

2.^.417. ing. 

Acts xxii. 25. Bound him Ibid. Is it lazcful.'] See the 

Ttith thongs.'] U^csranv avrw rots note on chap. xvi. 22, 
'\jpacfif. R.ather ; stretched kirn out 



Acts xshJ 



( 2SS ) 



Sect. xiv t 



" 3 ° On the morrow,, because he would have known 
the certainty wherefore he was accused of the Jews, 
lie loosed him from Ms bands,, and commanded the 
thief priests and all their council^ to appear, and 
fero light Paul down, and set him before them." 

ch. xxni. "And Paul, earnestly beholding thecoun-? 
eil, said, c Men and brethren, I have lived in all good 

* conscience before God, until this day/ ? And. the high 
priest Ananias commanded them that stood by him, 
to smite him on the mouth. 3 Then said Paul unto 
him, f God shall smite thee, thou whited wall* : for 

* siitest thou to judge me after the law, and com- 

* mandest me to be smitten contrary to the law ?* 

* And they that stood by said, c Revilest thou God's 
' high priest ?' 5 Then said Paul, ( \ wist not, bre- 
f thren, that he was the high priest* : for it is written. 



Acts xxii. 30. Council.'} Gr. 
rvnUptov, sanhedrim. The grand 
council of the Jewish nation, 
consisting of seventy persons ; 
probably the successors of the 
seventy elders who were ap- 
pointed to assist Moses in judg- 
ing the people, as related Num- 
bers xi. 14, 17. Others think 
it was a newer institution^ inde- 
pendent of this, which they sup- 
pose to have ceased with the 
lives of those elders. However 
tills may be, its authority was 
rury great, in matters relating 
to civil jurisdiction; at the 
time spoken of, only controlled 
by that ofllome. A, 



Acts xxiii. 1. I have lived.'} 
The Gr. is ^% r no'Kiriv\j.a.i, / have, 
had my conversation, or I have 
bee ji a citizen. In the former 
mode the same verb is translated, 
at Philip, i. 27. A. 

Acts xxiii. 3. Shall smite 
thee, thou whited wall.} About 
five years after this., Ananias, 
called high priest, was drag- 
ged fr9.n1 an aqueduct, in which 
he had concealed himself from a 
tumult, and put to death, by as- 
sassins. Newcome. 

Acts xxiii. 5. I wist not % 
brethren, that he was the high 
priest.'] St. Paul apologized be- 
comingly for what his anger had 



Sect, xiv, 



( 283 ) 



Acts xxni.' 



** Thou shalt not speak evil of the ruler of thy people." 
6 But when Paul perceived that the one part were 
Sadducees, and the other Pharisees, he cried out in the 
council, f Men and brethren, I a,m a Pharisee, the soil 
1 of a Pharisee : of the hope and resurrection of the 
c dead I am called in question/ 7 And when he had so 
said, there arose a dissension between the Pharisees 
and the Sadducees : and the multitude was divided, 
* For the Sadducees say that there is no resurrection, 
neither angel, nor spirit : but the Pharisees confess 
both. 9 And there arose a great cry : and the scribes 
that wereo? the Pharisees' part arose, and strove, say- 
ing, c We find no evil in this man ; but if a spirit or 



dictated, says Newcome ; but 
New co me seems to concede too 
much • for the foregoing note, 
Of his own, seems to. show that 
Paul had actually prophesied ; 
and the following account of 
Ananias, also cited by New- 
pome, shows in what sense he 
was a waited wall, or, though 
decked with pontificals, a bad 
man. 

Soon after the holding of the 
$vst council at Jerusalem [mean- 
ing that related Acts xv.] Ana- 
nias was dispossessed of his 
office,— and Jonathan, though 
we are not acquainted with the 
circumstances of his elevation, 
Jiad been raised in the mean time 
to the supreme dignity in the 
Jewish church. Between the 
geath of Jonathan, who was 



murdered by order of Felix, 
and the high-priesthood of Is- 
mael, who was invested with 
that office by Agrippa, elapsed 
an interval, in which this dignity- 
continued vacant. Now it hap. 
pened precisely in this interval 
that St. Paul was apprehended 
in Jerusalem ; and the Sanhe- 
drim being destitute of a presi- 
dent, Ananias undertook o,f his 
own authority the discharge of 
that office, which he executed 
with the greatest tyranny. It 
is possible therefore that St. 
Paul, who had been only a few 
days in Jerusalem, might be ig- 
norant that Ananias, who had 
been dispossessed of the priest- 
hood, had taken upon him a 
trust to which he was not en, 
titled. Marsh's Mkhaelis^ i. 52«- 



.CTS XXIII, 



( 284 ) 



Sect. 



xiv. 



c an angel hath spoken to him, let us not fight against 
■'God." 

si 10 And when there arose a great dissension/ the 
chief captain, fearing lest Paul should have been pull- 
ed in pieces of them,, commanded the soldiers to go 
down, and to take him by force from among them., and 
to bring liim into the castle. n And the night follow- 
ing, the Lord stood by him, and said, c Be of good cheer, 
' Paul : for as thou hast testified of me in Jerusalem, 
? so must thou bear witness also at Rome.' * 2 And when 
It was day, certain of the Jews banded together, and 
bound themselves under a curse, saying, that they 
would neither eat nor drink till they had killed Paul. 
* 3 And they were more than forty which had made this 
conspiracy. 14 And they came to the chief priests and 
eiders, and said, c We have bound ourselves under a 
£ great curse*, that we will eat nothing until we have 



Acts xxiii. 14. We have 
bound ourselves under a great 
curse. ~] Literally, We have ana- 
thematized ourselves with an 
anathema. For anathema^ see 
note on 1 Cor. xvi. 22. 

Such execrable vows as these 
were not unusual with the Jews : 
who challenged to themselves a 
right of punishing those, with- 
out any legal process, whom 
they considered as transgressors 
of the law; and in some cases 
thought that they were justified 
ia killing them. Josephus men- 
tions a case not much unlike to 
this, of some that bound them- 
selves with an oath to kill He- 



rod : in which they gloried, as a 
laudable intention, because he 
had violated the customs of their 
nation. It is no wonder there- 
fore that these Jews should 
make no scruple of acquainting 
the chief priests and elders, 
with their conspiracy against 
the life of !Paul; who were so far 
from blaming them for it, that 
not long after they renewed the 
same design themselves. Dr. 
Lightfoot has shown, from the 
Talmud, that if they were pre- 
vented from accomplishing such 
vows as these, it was an easy 
matter to obtain an absolution 
from their Rabbies. Doddridge, 



Sect. xiv. ( 285 ) Acts xxih. 

* slain Paul. 15 Now therefore ye with the council 
f signify to the chief captain*,, that he bring him down 
€ unto you to-morrow, as though ye would enquire 
' something more perfectly concerning him : and we, 
€ or ever he come near, are ready to kill him/ 16 And 
when Paul's sister's son heard of their lying in .wait, 
he went and entered into the castle, and told Paul. 
17 Then Paul called one of the centurions unto him; 
and said, ' Bring this young man unto the chief cap- 
c tain : for he hath a certain thing to tell him/ l8 So 
he took him, and brought him to the chief captain, 
and said, c Paul the prisoner called me unto him, and 
< prayed me to bring this young man unto thee, who 

* hath something to say unto thee/ 19 Then the chief 
captain took him by the hand, and went with him aside 
privately, and asked him, c What is that thou hast to 

* tell me?' 20 And he said, c The Jews have agreed to 
' desire thee, that thou wouldest bring down Paul to- 

* morrow into the council, as though they would en- 
' quire somewhat of him more perfectly. 21 But-do 

* not thou yield unto them : for there lie in wait for 
f him of them more than forty men, which have bound 
' themselves with an oath, that they will neither eat 

* nor drink till they have killed him; and now are 
c they ready, looking for a promise from thee/ 22 So 
the chief captain then let the young man depart, and 
charged him, c See thou tell no man that thou hast 

* showed these things to me/ " And he called unto 
him two centurions, saying, c Make ready two huii- 
f dred soldiers to go to Csesarea, and horsemen three- 
Acts xxiii. 15. Ye with the tain.'] Or ■, signify to the chitj 

coi&icil signify to the chief cap* captain itith the council, 



Acts toil. 



( 236 ) 



Sect, xiv. 



€ score and ten,, and spearmen two hundred*, at the 
f third hour of the night*; 24 and provide them beasts, 
s that they may set Paul on, and bring him safe unto 

* Felix the governor*.* 25 And he wrote a letter after 
this manner : 26 ' Claudius Lysias unto the most ex^ 

* cellent governor Felix, sendeih greeting. 2/ This man 
e was taken of the Jews, and should have been killed 

* of them: then came I with an army, and rescued 
6 him, having understood that he was a Roman*. 2S And 



Acts xfciii. 23. Make ready, 
Sfc.~] Four hundred foot and 
seventy horse seems a large 
escort. But the conspirators 
Were probably determined ; and 
Rome dealt largely in soldiers. 

Ibid, At the third hour of 
the night. 2 That is, according 
to our reckoning, about Nine in 
the evening. 

Acts xxiii. 24. And provide 
them beasts, #c] After this 
irerse the Vulgate, and French 
insert, c For he was afraid lest 
the Jews should take him away 
and kill him, and that he should 
be accused of having received 
money for delivering him up to 
them.' Wilson. 

This addition is not in the 
Vulgate of Beza's triple Testa- 
ment, printed by II. Stephens, 
1565. Yet he notices it, and 
says it is found in no Greek 
copy. It is in the Khemish 
Testament, and in the French 
Testament of'Mons. I have it 



in a Latin Bible, printed 1494, 
6 per magistrum Matthium Bos^ 
Ate m annum /' and in another 
at Paris, 1504, by John Petit. 
It is not in Martin's French. 

Acts xxiii. 27* Having un*. 
derstood that he was a Roman,"} 
As it appears from the pre* 
ceding story, that when Lysias 
first rescued Paul out of the 
hands of the populace, he did 
not so much as imagine him to 
be a Roman, it is plain that 
p.x9m (having understood) as 
Grotius well observes, is put for 
%a,t IpxQov (and I have under- 
stood). Bcza thinks that Ly* 
•sias represents the fact a little 
untruly; and would have made 
Felix believe that he knew Pan! 
was a Roman before he rescued 
him. But his conduct appears 
in the main to be so honourable, 
that I rather think he only 
means in the general to intimate, 
that he had oa the w : hole been 
more solieitous -to provide far 



Sect. xiv. 



c 



) 



Acts xxiil 



€ when I would have known the cause wherefore they 

j 

f accused him, I brought him forth into their council : 
e 29 whom I perceived to be accused of questions of. 
€ - their law ; but to have nothing laid to his charge 
' worthy of death or of bonds. 3 ° And when it was 
' told me how that the Jews laid wait for the man, I 
( sent straightway to thee, and gave commandment to 
f his accusers also to say before thee what they had 
'against him. Farewell." 

" 3i Then the soldiers, as it was commanded them, 
took Paul, and brought him by night to Antipatris*. 
32 On the morrow they left the horsemen to go with 
him, and returned to the castle : 33 who, when they 
came to Caesarea, and delivered the epistle to the go- 
vernor, presented Paul also before him. 34 And when 
the governor had read the letter, he asked of what pro- 
vince he was. And when he understood that he wag 
of Cilicia ; 35 c l will hear thee/ said he, c when thine 
' accusers are also come/ And he commanded him to 
be kept in Herod's judgment-hall. " 



Paul's safety, out of regard to 
his being a Roman citizen.—- 
Doddridge. 

Acts xxiii. 31. Antipatris.] 
A city about eighteen miles dis- 
tant from Jerusalem^ to the 
north-west. It had been re- 
built, as well as Caesarea, by 
Herod. It is said to be the city 
mentioned, 1 Maccab. vii. 31, 
by the name of Capharsalama. 
Whitby. 

Doddridge, following Biscoe, 
calls Antipatris thirty - eight 



miles from Jerusalem ; but the 
words r,yaycv ^tot rvs vihilte &h 7%v 
9 A*W«T£<2a ? imply that it was the 
travel or march of the night in 
which they left the castle. B&l** 
dridge also puts Caesarea seventy- 
miles from Jerusalem. I have 
followed Whitby, in saying 
thirty-five ; but it may be seven- 
ty for any thing in this passage, 
seeing no time is mentioned for 
the march of the cavalry with 
Paul, from Antipatris t 
rea. 



o Caesa- 



Acts xxiv. 



( 2SS ) 



S£cr, 



XIV, 



6u. xxiv. cc And after five days, Ananias the high 
priest descended with the elders, and with a certain 
orator named Tertullus> who informed the governor 
against Paul. 2 And when he was called forth, Ter- 
tullus began to accuse him, saying/* ' Seeing that by 

* thee we enjoy great quietness, and that very worthy 
c deeds* are done unto this nation by thy providence, 

* 3 we accept it always, and in all places*, most noble 
' Felix, with all thankfulness. * Notwithstanding, 
' that I be not further tedious* unto thee, I pray thee, 
e that thou wouldest hear us of thy clemency a few 

* words. 5 For we have found this man a pestilent 



Acts xxiv. 2 — 5. The flatter y 
of Tertullus.] I suppose, by 
his name, he was a Roman 
pleader, who had come to get a 
living in the province. Both 
Ills abuse of Paul, and his ful- 
some flattery of Felix, were pro- 
bably parts of his trade. He 
seems a notable example of call- 
ing evil good, and good evil. 
Tacitus, the historian, tells ano- 
ther story of Felix. See note 
an ver. 27. 

Acts xxiv. 2. Very worthy 
deeds.'] In A. D. 55, one £\e- 
azar. who had haen a notorious 
robber for twenty years toge- 
ther, was taken by Felix, and 
seat prisoner to Rome. He had 
rid the country of several others. 
He also suppressed, A. D. 57, 
some enthusiasts, who had be- 
tak«D themselves to the wilder- 



ness. In A. D. 5 8, the Egyptian, 
mentioned ch. xxi. 38 (whereon 
see note), was routed with his 
party on Mount Olivet. These 
might be the events to which 
Tertullns referred. Reeves. A. 
Acts xxiv. 3. We accept it ah 
z:ays and in all places.] After 
the preceding word, providence, 
the order of the Greek is thus — 
always and in all places, we 
accept it, most noble Felix, zsith 
all thankfulness, fyc. — And this, 
besides being a more correct 
way of rendering the passage, 
shows more the flattery of the 
counsel. — oitx rns a-v? Treovoi&s way- 
rri ri xxi Travra^a, cc'TrooB^p^.s^a.^ 

fiCCS. A. 

Acts xxiv. 4. Be not further 
tedious.'] Gr. may not hinder : 
fry) fJxoTrlw. A« 



Sect. xiv. ( 2S9 ) Acts xxiv. 

* fellow 3 and a mover of sedition among all the Jews 

* throughout the world, and a ringleader of the sect 
' of the Nazarenes : 6 who also hath gone about to 
' profane the temple : whom we took, and would 
v have judged according to our law. 7 But the chief 
c captain Lysias came upon us, and with great violence 
r took Mm away out of our hands, 8 Commanding his 

* accusers to come unto thee : by examining of whom* 
8 thyself mayest take knowledge of all these things, 
' whereof we accuse him.' 9 And the Jews also as- 
sented, saying that these things were so." 

_' flo Then Paul, after that the governor had beck- 
oned unto him to speak, answered, c Forasmuch as I 
' know that thou hast been of many years a judge unto 

* this nation, I do the more cheerfully answer for my- 

* self: " because that thou mayest understand, that 
' there are yet but twelve days* since I went up to 
( Jerusalem for to worship. 12 And they neither found 
( me in the temple disputing with any man, neither 
' raising up the people, neither in the synagogues. 

Acts xxiv. 11. Twelve days.~\ Thus reckoned: 

1st day, Paul arrived at Jerusalem, ch. xxi. 17; 

2nd day, u the day following," visit to James and the elders, 
ib. 18—25 ; , 

3d day, u next day," enters the temple, is seized by the Jews, 
and rescued by Lysias, ib. 26, to xxii. 29; 

4th day, " on the morrow," brought before the council, ib. 30, 
to xxiii. 10 ; 

4th — 5th, " the night following," vision in the castle, ib. 11 ; 

5th day, " when it was day," conspiracy of the Jews dis- 
covered, ib. 12 — 22; 

5th — 6th, " at the third hour of the night" (i. e. our 9 o'clock), 
taken to Antipatris, ib. 23 — 31; 

6th day, iC on the morrow," arrives at Caesarea, ib. 3?, 33; 

12th day, '* after five days," accused by Tertullus, xxiv. 1. A ft 

T 



Acts xxiv. 



f 29GL ) 



Sec*., xiv. 



f nor in the city: * 3 neither can they prove the things 
c whereof they now accuse me. 14 But this I confess 
c unto thee, that after the way which they call heresy, 
e so worship I the God of my fathers*, believing all 
c things which are written in the law and in the pro- 
f phets : * 5 and have hope toward God, which they 
' themselves also allow, that there shall be a resur- 
c rection of the dead, both of the just and unjust. 
f 16 And herein do I exercise myself, to have always 

* a conscience void of offence toward God, and toward 
e men. ir Now after many years, I came to bring alms 
' to my nation, and offerings. 18 Whereupon certain 

* Jews from Asia found me purified in the temple, 
£ neither with multitude, nor with tumult. 19 Who 
c ought to have been here before thee, and object, if* 
c they had aught against me. 20 Or else let these 
£ same here say, if they have found any evil-doing in- 

* me, while I stood before the council, Z1 except it 
c ,be for this one voice, that I cried standing among 
( them, f Touching the resurrection of the dead, I am- 
sc called in question by you this day." 

<c 22 ^ n( j w fo en Felix heard these things, having 
more perfect knowledge of that way, he deferred 
them*, and said, f When Lysias the chief captain shall 



Acts xxiv. 14. So zcorshzp I, 
feSj-c.] The Roman law forbade 
the introduction of new gods. 
This therefore was a very just 
and proper [it might be added, 
apposite] defence before a Ro- 
man governor. Nezocom^e. 

Acts xxiv. 22. Having mere 



perfect knowledge of that wqy 9 
he deferred them.] This is. 
not clear. His more perfect 
knowledge would rather prompt 
immediate decision. Eowyer 
observes that Beza, Grotius, 
Hammond, and the Mods Tes- 
tament attribute the words, 



Sect. xrv. 



( 291 ) 



Acts 



XXIV 



' come down, I will know the uttermost of your mat- 
' ter/ "And he commanded a centurion to keep 
Paul, and to let him have liberty*, and that he should 
forbid none of his acquaintance to minister or come 
unto him." 



Having more perfect, fyc. to 
Felix. The passage would then 
run thus : And when Felix 
heard these things, he deferred 
them (or rather he pat the par- 
ties off, for the word is aims), 
saying, 6 After having more 
perfect knowledge of this way, 
zchen Lysias the chief captain 



shall come doi 



I will take 



thorough cognizance (o/ayvw<ro- 
pxt) of your matter.' A. 

Acts xxiv. 23. A centurion 
to keep Paul, and to let him 
have liberty.'] It is probable 
Paul was not now chained. Ly- 
sias had loosed him from his 
bands, chap xxii. 30, and we do 
not read of his being again li- 
terally bound. He is called 
indeed xW^<©-, chap, xxiii. 18; 
but this word might be true in 
regard of his being then con- 
fined in the castle, as a protec- 
tion from the Jews. At Caesa- 
rea, he was first kept in the 
.fsfctiruptov, pr&torium, of Herod, 
which does not necessarily im- 
ply a place of chains. The same 
word is translated palace, Phi- 
lipp. i. 13; and Herod's prce- 



torium was also what we should 
call head quarters of the gar- 
rison of Csesarea, as Antonia 
was, of Jerusalem. There seems 
something special in the order. 
I do not find, nor is it pro- 
bable, that prisoners were 
chained to centurions. Centu- 
rions, no doubt, inspected all 
that their private men were era- 
ployed in; but this being their 
ordinary occupation, I do not 
think, had Paul been now chain- 
ed to a soldier in the common 
way, that we should hare had 
his confinement thus related. I 
incline to the opinion that he 
was suffered to dwell at the 
centurion's quarters, as state- 
prisoners in the tower of Lou* 
don are committed to the wartt- 
ers. Paul indeed mentions his 
bonds before Agrippa ; but this 
may be a figurative word. It iff 
remarkable that our translators 
render iKvcrtv avrov JLitq tw* le&#.uv 9 
chap. xxii. 30, loosed him from 
his bands ; and ^sx^ktos tu? 
csa-fxh/v rsrwy, chap. xxvi. 29, 
except these bonds : as if they 
thought the word W/*«» Msed 



T 2 



Acts xxiv. 



( 292 ) 



Sect, xiv, 



" 24 And after certain days, when Felix came with 
his wife Brasilia, which was a Jewess*, he sent for 
Paul, and heard him concerning the faith in Christ. 
"And as he reasoned of righteousness, temperance,, 
and judgment to come*; Felix trembled, and an- 



figuratively in the latter place. 
At Rome, there is little doubt 
he was chained to a soldier. See 
ch. xxviii. IS, 20. 

Acts xxiv. 24. Drusilla, a 
Jewess.'] She was the youngest 
daughter of Herod Agrippa, 
mentioned Acts xii. and sister 
to Agrippa and Bernice, before 
whom Paul pleaded. Felix is 
said to have been smitten with 
her beauty when very young ; 
and to have persuaded her to 
"break her contract with Azizus, 
king of the Emesenes, though 
the poor man had consented to 
be circumcised, in order to ob- 
tain her. Felix then, having 
divorced his own wife, married 
Drusilla when she was about 
eleven years of age. 

Having several times men- 
tioned the Herods, the follow- 
ing short view of them may be 
acceptable. 

. Three of this name are. men- 
tioned in the New Testament, viz. 

II. surnamed the Great — the 
slayer of the infants. 

il. the tetrarch, who slew 
John the baptist. 



H. surnamed Agrippa, who 
slew James, and w r as smitten in 
the amphitheatre, being, says 
the text, Ci eaten of worms." 

Acts xxiv. 25. Righteous- 
ness, temperance, and judgment 
to comc.~\ The word rendered 
righteousness, Sixaiotrvyy}, is in 
other languages, translated by 
words which signify justice. 
"Ehtgxrstiz, rendered temperance, 
would as well, if not better, 
bear to be translated, continence 
or chastity. Of the continence 
of Felix, we may judge from 
the foregoing note. Of his jus- 
tice, his thirst of money, men- 
tioned in ver. 26, and the fol- 
lowing story cited by Lardner, 
from Josephus, may give us 
some notion, ' Jonathan, the 
high priest often admonished 
Felix to correct his administra- 
tion ; for that otherwise he him- 
self was in danger of the ill will 
of the people ; since he had de- 
sired the emperor to make him 
procurator of Judea.' But he, 
not being able to bear these, 
frequent remonstrances, ' by a 
lar^e sum of money, corrupted 



Sect. xiv. 



( g&s ) 



Acts xxiv. 



swered., ' Go thy way for this time ; when I have a 
* convenient season, I will call for thee/ 26 He hoped 
also that money should have been given him* of 
Paul, that he might loose him : wherefore he sent for 
him the oftener, and communed with him. 27 But 
after two years, Porcius Festus came into Felix's 
room : and Felix, willing to show the Jews a plea- 
sure*, left Paul bound." 



an intimate friend of Jonathan's, 
who got him to be assassinated.' 

Paul, therefore, appears to 
have spoken home to the state 
of Felix. No wonder, Felix 
trembled. The words however 
are more literally, was afraid, 
or exactly, becoming afraid^ 
answer ed, S?c. A. 

Acts xxiv. *26\ That money 
should have been given him, 
$)C. ] The Roman magistrates 
were eager after provincial go- 
vernments/ in order to enrich 
themselves. One way, no doubt, 
was the selling of judgment for 
money. 

Acts xxiv. 27. To shozo the 
Jews a pleasure."] He had ru- 
led the Jews so ill, that he was, 
probably, desirous of pleasing 
them at last, lest they should 
complain to the emperor : a 
thing sometimes done. And 
Lardner (lib. 1. c. 1. § 8) says 
that the Jews did follow him 
with complaints to Rome, and 
that he only escaped the empe- 



ror's resentment, through a 
powerful interest at court. Fe«- 
lix had most likely been a slave, 
being a f reed-man of Claudius 
Caesar : from whom probably he 
was called Antonius Claudius 
Felix. Tacitus, /. 5. c. 9, says 
of him, c per omnem scevitiani 
ac libidineni) jus regium servili 
ingenio exercuit :' which im- 
plies that he administered go- 
vernment, as if he were ruling 
slaves, and practised every kind 
of cruelty and lust. The learned 
reader may notice my translation 
of servili ingenio. I conceive 
Tacitus to mean that Felix took 
his notions of government from 
his former station, and his do- 
mestic despot. 

It should be added, after this 
account of the crimes of Felix, 
that Lardner also relates an in- 
stance of his moderation, and 
even lenity, in quelling a tumult 
at Caesarea, between the Jewish 
and Syrian inhabitants of that 
city. Cred. I. 1. c. 8. § 5. 



Acts xxv. 



( 294 ) 



Sect, xiv.. 



ch. xxv. <c Now when Festus was come into the 
province, after three days he ascended from Cassarea 
to Jerusalem. 2 Then the high priest and the chief 
of the Jews informed him against Paul, and besought 
him, 3 and desired favour against him*, that he would 
send for him to Jerusalem, lying in wait in the way 
to kill him*. 4 But Festus answered, that Paul should 
be kept at Cassarea*, and that he himself would de- 
part shortly thither. ' 5 Let them therefore/ said he, 

* which among you are able, go down with me, and 

* accuse this man, if there be any wickedness in him.' 
6 And when he had tarried among them more than 
ten days, he went down unto Caesarea ; and the next 
day sitting on the judgment-seat, commanded Paul 



Acts xxv. 3. And desired 

favour against him lying in 

wait in the zzay to kill him.] 
It should be, intending to lie in 
wait. Symonds. The Greek 
is JvE^ay oto^vw, forming an 
ambush, Symonds also observes, 
as to the first clause, which runs 
jn Greek, aim^ivot %agiv ' Aa $ a ^ T ^ 
that there are a few manuscripts 
which have not x«T #vra, but 
&*f a,vrs. It would then run 
in English thvLS—^and requested 
it as a favour from him. Some 
translators have followed this 
reading, which, if well establish- 
ed, seems preferable. 

Acts xxv. 4. Festus ansxzered 
that Paul should be kept at 
Ccesarea^] Doddridge thinks 
it remarkable that a new gover- 



nor should refuse a request of 
the high priest and the chief of 
the Jews; and ascribes his re- 
fusal to providential interfe- 
rence. It is pious to ascribe 
to Providence the preservation 
of life, and there is much need 
of continually enforcing a trust 
in Him without whom a sparrow 
falls not to the ground ; but 
still it is not improbable that 
Festus, who had previously 
been at Csesarea, might have 
been acquainted both with the 
case of Paul, who had been 
under a gentle restraint there 
two years ; and also that the 
very reason of his being there 
was to preserve him from assas- 
sination. 



Sect, xiv. ( 295 ) Atrrs xxv. 

to be brought. 7 And when he was come, the Jews 
which came down from Jerusalem stood round about, 
and laid many and grievous complaints against Paul, 
which they could not prove : 8 while he answered 
for himself, ' Neither against the law of the Jews, 
' neither against the temple, nor yet against Caesar, 
' have I offended any thing at all/ 9 But Festus, wil- 
ling to do the Jews a pleasure, answered Paul, and 
said, ' Wilt thou go up to Jerusalem, and there be 
f judged of these things before me?* 10 Then said 
Paul, ' I stand at Caesar's judgment-seat, where I 

* ought to be judged : to the Jews have I done no 

* wrong, as thou very well knowest. " For if I be 
r an offender, or have committed any thing worthy of 
( death, I refuse not to die : but if there be none of 

* these things whereof these accuse me, no man may 
6 deliver me unto them. I appeal unto Caesar*.' 

Acts xxv. 11. I appeal unto but in all the provinces of the 

Ccesar.~\ This way of appealing empire, every proconsul and 

was frequent among the Ro- governor was strictly forbidden 

mans. These appeals were go, to execute, scourge, bind, or 

nerally made in writing, by put any badge of servility upon 

appellatory libels given into the a citizen, or any that had the 

court, and containing an ac- privilege of a citizen, who had 

count of the appellant, the per- made his appeal, or any ways 

son against whom, and from to hinder him from going to 

whose sentence he appealed; Rome to obtain justice at the 

but where it was done in open hands of the emperor. In the 

court, it was enough for the case of St. Paul, the privilege 

criminal verbally to declare that of appealing seems to have been 

he did appeal. In great and so fully established by the Ro- 

weighty cases, the appeal was man laws, that Festus durst not 

made to the prince himself; deny his demand. Burdsr^ 

whereupon, not only at Rome, 505. A. 



Acts xxv. 



{ 2% ) 



Sect, xiv. 



42 Then Festus, when he had conferred with the coun- 
cil, answered,, ' Hast thou appealed unto Cassar ? un~ 
f to Caesar shalt thou go." 

" 13 And after certain days king Agrippa and Ber- 
nice* came unto Caesarea, to salute Festus. 14 And 
when they had been there many days, Festus de- 
clared Paul's cause unto the king, saying, c There is 
' a certain man left in bonds by Felix: 15 about whom, 
c when I was at Jerusalem, the chief priests and the 

* elders of the Jews informed me, desiring to have 
'judgment against him. 16 To whom I answered, • It 
" is not the manner of the Romans to deliver any 
ec man to die, before that he which is accused, have 
tc the accusers face to face, and have licence* to an- 
<c swer for himself concerning rhe crime laid against 
<c him/ 17 Therefore, when they were come hither, 

* without any delay on the morrow I sat on the judg- 

* ment-seat, and I commanded the man to be brought 
' forth. 18 Against whom when the accusers stood 
' up, they brought none accusation of such things as 
e I supposed : 19 but had certain questions against him 
' of their own superstition*, and of one Jesus, which 



Acts xxv. 13. Bemice.~\ Her 
father [whom the reader may 
remember was Herod Agrippa. 
See note on chap, xxiv. 2J4.] 
first, married her to his own bro- 
ther, king of Chalcis. On be- 
coming a widow, she married 
Pol em on, king of Cilicia : whom 
she soon left. The report of her 
incest with her brother Agrippa, 
is mentioned by Josephus, and 



alluded to by Juvenal. Nezs- 
come. 

Acts xxv. 16. Licence,] Op- 
portunity, would be a better 
word : Qr. To<n<&>. A. 

Acts xxv. 19. Superstition.'] 
Lardner thinks, the word 5«o-f- 
Sxiy-oviK, here translated supersii- 
tiqn, should have been rendered 
religion. 

As Agrippa was a Jcw y and 



Sect. xiv. 



( 297 ) 



Acts xxv. 



c was dead,, whom Paul affirmed to be alive. 2 °And 
* because I doubted of such manner of questions,, I 
' asked him whether he would go to Jerusalem, and 
' there be judged of these matters. 21 But when Paul 
c had appealed to be reserved unto the hearing of 
c Augustus, I commanded him to be kept till I might 
c send him to Ccesar.' 22 Then Agrippa said unto 
Festus, ' I would also hear the man myself*/ c To- 
' morrow/ said he, c thou shalt hear him," 

■ c 23 And on the morrow, when Agrippa was come, 
and Bernice/with great pomp, and was entered into the 
place of hearing, with the chief captains*, and princi- 
pal men of the city, at Festus's commandment Paul 
was brought forth. 24 And Festus said, c King Agrip- 
c pa, and ail men which are here present with us, ye 



now come to pay a visit of 
respect to Festus, on his arrival 
at his province, it is improbable 
that Festus would use so rude 
a word as superstition: so that 
this text aj'ords a further argu- 
ment that the. word osic<oa.iuovix 
will admit a milder interpretation. 
Doddridge : who mentions other 
proofs of the same. — See note 
on Acts xvii. 22. 

Acts xxv. 22. I would hear 
the man myself] No doubt 
but Agrippa had heard from his 
father (by whom James had 
been put to death, and Peter 
imprisoned), and from many 
others, something of Christia- 
nity : so that he would natu- 



rally have a curiosity to see and 
discourse with so eminent a 
Christian teacher as Paul ; who 
on account of what he had been, 
in his unconverted state, was, 
probably, more talked of among 
the Jews than any other of the 
apostles. Doddridge. 

Acts xxv. 23. Chief cap- 
tains.] If a word implying, 
like x<^&ex ots ) ^ ie captains of a 
thousand each, had been used, 
it would "have given a truer idea 
of the large military establish- 
ment of the province. Chiliarch 
might as well be naturalized a* 
Centurion , the captain of an 
hundred. A. 



Acts xxv. ( SSI ) Sect, xiv. 

' see this man; about whom all the multitude of the 
' Jews have dealt with me, both at Jerusalem., and 
( also here, crying that he ought not to live any 
f longer. 25 But when I found that he had committed 
f nothing worthy of death, and that he himself hath 
' appealed to Augustus, I have determined to send 

* him. 26 Of whom I have no certain thing to write 

* unto my lord. Wherefore I have brought him forth 

* before you, and specially before thee, O king 
tf Agrippa, that, after examination had, I might have 

* somewhat to write. 27 For it seemeth to me un- 
' reasonable to send a prisoner, and not withal to 
f signify the crimes laid against him/* 

ch. xxvi. " Then Agrippa said unto Paul, ' Thou 
e art permitted to speak for thyself.' Then Paul 
stretched forth the hand, and answered for himself: 
* 2 1 think myself happy, king Agrippa, because I 
e shall answer for myself this day before thee, touch- 

* ing all the things whereof I am accused of the Jews: 
1 3 especially, because I know thee to be expert* in 
c all customs and questions which are among the 
c Jews : wherefore I beseech thee to hear me pa- 
s tiently. 4 My manner of life from my youth, which 
f was at the first among my own nation at Jerusalem, 
6 know all the Jews; 5 which knew me from the be- 

* ginning (if they would testify) that after the most 



Acts xxvi. 3. I know thee to of the emperor, he had now the 

be expert , fyc.~\ Lardner men- direction of the sacred treasury, 

tions the education of this the government of the temple, 

Agrippa in the Jewish religion; and the right of nominating the 

and says that, by the permission high priests. Cred. L 1. c. 1. § 9. 



Sect, xiv. 



( 299 ) 



Acts xxvi 



straitest* sect of our religion I lived a Pharisee. 
6 And now I stand and am judged for the hope of 
the promise made of God unto our fathers : 7 unto 
which promise our twelve tribes, instantly serving* 
God dav and night, hope to coine : for which hope's 
sake, king Agrippa, I am accused of the Jews, 
8 Why should it be thought a thing incredible* with 
you, that God should raise the dead? 9 1 verily 
thought with myself, that I ought to do many things 
contrary to the name of Jesus of Nazareth. to Which 
thing I also did in Jerusalem : and many of the 
saints did I shut up in prison, having received au- 
thority from the chief priests ; and when they were 
put to death, I gave my voice* against them. " And 
I punished them oft in every synagogue., and corn- 



Acts xxvi. 5. Most straitest."] 
Most exact. See note on chap. 
xviii. 25, 2(5. A. 

Acts xxvi. 7. Instantly ser- 
ving'] The translators then 
supply the sacred name. At 
chap. xxiv. 14, they use our 
verb, worship^ for the same 
Gr. verb, Xargsvu, which they 
here translate serve, and so 
make some supply necessary. 
This passage would run well in 
English thus, Constantly wor- 
shipping, day and night: that 
is, by the morning and evening 
sacrifice. A. 

Acts xxvi. 8. Why should 
it be thought, S>c] In Gr. T* 
fiviTov xgtvETxi - } but some would 



point it, T; ; <xiri?ov xgtvsrat} 
What? Is it judged a thing 
incredible, Sfc.P I alter thought 
to judged, in order to come 
close to the Greek. A. 

Acts xxvi. 10. / gave my 
voice."] Literally, I brought my 
stone, xxIwcFkoc -\>yi$oi : a black 
stone, probably, of condemna- 
tion, as a white one was of ac- 
quittal. We still continue this 
ancient way of voting : — by bal- 
lot. So much for the expression; 
but, as it doth not appear that 
Paul had any voice in the great 
Jewish council, it is probably- 
only a figurative expression^ 
meaning that he was a great in~ 
stigator of the persecution. 



Acts xxvi. 



( 300 ) 



Sect. xiv. 



€ pclled them to blaspheme* ; and being exceedingly 

* mad against them, I persecuted them even unto 
€ strange cities. 12 Whereupon as I went to Damas- 
6 cus, with authority and commission from the chief 

* priests, i3 at midday, O king, I saw in. the way a 
& light from heaven, above the brightness of the sun, 

* shining round about me, and them which journeyed 

* with me. 14 And when we were all fallen to the 
6 earth, I heard a voice speaking unto me, and saying 
c in the Hebrew tongue, ' Saul, Saul, why persecutes!: 
es thou me ? it is hard for thee to kick against the 
" pricks/ 15 And I said, c .Who art thou, Lord?' and 

* he said, c I am Jesus whom thou persecutest. 16 But 
ec rise, and stand upon thy i^eet : for I have appeared 
" unto thee for this purpose, to make thee a minis- 
€i ter* and a witness both of these things which thou 
Ci hast seen, and of those things in the which I will 



Acts xxvi. IT. Compelled 
them to blaspheme.'] A known 
passage in Pliny (Lib. x„ Epist. 
§4) proves that heathen perse- 
cutors obliged Christians that 
fell under the trial, not only 
to renounce Christ, but also to 
curse him ; and I think it ap- 
pears from hence, that the Jews 
imposed the like test on them, 
Doddridge. 

Acts xxvi. 16. To make thee 
a minister,] The Greek, -z^o^s*- 
gteacrSoci., seems vastly more ex- 
tensive and beautiful. To form 
thee by my hand, a minister, 
4"C. Paul was then, as it were. 



on the wheel. Verily the work 
was not marred. I may for 
once be indulged in an allusion 
to that beautiful verse of Isaian, 
so well worth the reverential 
consideration of all who are 
sensible of the Lord's preparing 
hand. a But now, O Lord, 
thou art our Father. Tie are the? 
clay, and thou, our potter * 
and we all are the work of thy 
hand." Isa. ixiv. 8. 

I remember freshly a minister 
using these metaphors in public 
prayer, with this petition sub- 
joined, ' Forsake not the work 
of thine own hands.' 



Skct. xiv. ( 301 ) Acts xxvi, 

tc appear unto thee ; ,7 delivering thee from the peo- 
'' pie, and from the Gentiles, unto whom now I send 
<c thee, 18 to open their eyes, and to turn them from 
"darkness to light, and from the power of Satan 
ec unto God, that they may receive forgiveness of 
" sins, and inheritance among them which are sanc- 
cc tiffed, by faith that is in me/ 19 Whereupon, O 
' king Agrippa, I was not disobedient* unto the hea- 

* venly vision : 20 but showed first unto them of Da- 
4 mascus, and at Jerusalem, and throughout all the 
' coast of Judea, and then to the Gentiles, that they 
''should repent and turn to God, and do works meet 
' for repentance. 21 For these causes the Jews caught 
*■ me in the temple, and went about to kill me, 
' 22 Having therefore obtained help of God, I con- 
' tinue unto this day, witnessing both to small and 

* great, saying none other things than those which 

* the prophets and Moses did say should come : 23 that 
c Christ should suffer, and that he should be. the first 
' that should rise from the dead, and should show 
' light unto the people, and to the Gentiles/ 

" 24 And as he thus spake for himself, Festus said 
with a loud voice, ' Paul, thou art beside thyself; 
' much learning doth make thee mad/ 25 But he 
said, ' I am not mad, most noble Festus; but speak 
( forth* the words of truth and soberness. 26 For the 

Acts xxvi. 19. Dh-obediefbt.~\ English letters thus, apcphfhhi- 

Gr. unfaithful : uirtiB-ns. A. gomai. It closes the sentence. 

Acts x*Yi. 25. Speak forth.] as do, nearly, some other verbs T 

More forcible, I think, in Greek, in this beautiful speech : as maj 

ttbrofy&tyiouxi ) I sound forth, be seen in verses 4 and 5, and 

TJais \crb may be written in might have been, in ver. 6; \rh\ch 



.Acts xxvt. 



( 302 ) 



Sect. xiv. 



* king knoweth oF these things, before whom also I 
e speak freely : for I am persuaded that none of 

* these things are hidden from him ; for this thing 
e was not done in a corner. " King Agrippa, be- 

* lievest thou the prophets ? 1 know that thou be- 
e lievest/ 28 Then Agrippa said unto Paul, c Almost 
€ thou persuadest me to be a Christian/ 29 And Paul 
said, ( I would to God, that not only thou, but also 
tf all that hear me this day, were both almost, and 

* altogether such as I am, except these bonds/ 3o And 
when he had thus spoken, the king rose up, and the 
governor, and Bernice, and they that sat with them : 
35 and when they were gone aside, they talked be- 



runs in Greek thus: u And 
now, far the hope of the pro- 
mise of God, made unto our 
fathers, I stand, and am judged." 

It would scarcely be an hy- 
perbole to call this speech, in 
point of eloquence, a delightful 
ene. And we find it was reach- 
ing. 

I am unwilling to take leave 
of Festus, without observing 
that his behaviour to Paul, con- 
sidering him a heathen, was far 
above that of his mercenary 
predecessor; and seems to be 
nearly without reproach. His 
reply to the accusation of the 
high priest, xxv. 16, is worthy 
tYiQ~ appellation, with which 
Paul saluted him. When even 
lie ta*es him with madness, not 



being acquainted with Christian 
doctrines, or even, probably, 
with Jewish customs, for he 
was but lately come into the 
province, he ascribes it to in- 
tense study, Ci much learning :" 
nor, as it should seem, was this 
charge and supposition offensive 
to Paul, for he here entitles ths 
governor, Most noble Festus. 

It is remarkable, we do not 
read that Paul called Felix no- 
ble: which seems to show that 
it was not an official title. See 
Barclay's Apology, Prop. 15. 
§ 4. Most noble is probably not 
the best turn for x^ol/fs. New- 
come has most excellent, which 
seems preferable. More noble 
is put for another word at chap. 
xvii. 11, viz. svymrsgw. 



Sect. xiv. ( 303 ) Acts xxvr. 

twcen themselves, saying, e This man doeth nothing 
' worthy of death, or of bonds.' 32 Then said Agrippa 
unto Festus, 'This man might have been set at liberty, 
* if he had not appealed unto Ccesar." 



SECTION XV. 

Voyage to Rome, and abode there. 

ch. xxvii. " And when it was determined that we 
should sail into Italy, they delivered Paul and certain 
other prisoners unto one named Julius, a centurion 
of Augustus's band. 2 And entering into a ship of 
Adramyttium*, we launched, meaning to sail by the 
coasts of Asia ; one Aristarchus, a Macedonian, of 
Thessalonica, being with us. 3 And the next day we 
touched at Sidon*. And Julius courteously entreated 

Actsxxvii. 2. Adramyttium.] 1 Kings, t. 6. It was built, ac 

There were two cities of this cording to Joseph us, by Sidon, 

name, one in Egypt, on one of the gvczi - grandson of Noah, 

the months of the Nile; but mentioned Gen. x. 15; and in 

Whitby properly Supposes that the 19th verse of that chapter, 

the city here mentioned was in Sidon is mentioned as an exist- 

Mysia (for Mysia see chap. xvi. log place. By the time of the 

7), because the course steered Judges this city had probably 

was towards that country. risen to that degree of affluence 

Acts xxvii. $. Sidon y"] or which introduces ease and lux- 

Zidon, a very ancient maritime nry: for at Judges xviii. 7, a 

city of Phoenicia, about twenty- certain people are described as 

five miles north of Tyre (See living " after the manner of the 

chap. xxi. 3), much celebrated Zidoaians, quiet and secure/ 5 

for ship-building, at least so Sid,on also, with its younger 

early a* the time of Solomon, neighbour Tyre, war. famous fort 



Acts xxvi i. 



( 304 ) 



Sect. xv. 



Paul,, and gave him liberty to go unto his friends to 
refresh himself*. 4 And when we had launched from 
thence, we sailed under Cyprus*, because the winds 
were contrary. 5 And when we had sailed over the 
sea of Cilicia* and Pamphylia*, we came to Myra*; a 
city of Lycia*. 6 And there the centurion found a 
ship of Alexandria*, sailing into Italy; and he put us 



mathematical knowledge ; and 
was described by the prophet 
Zechariah, probably for that 
reason, as being 4i very wise." 
.Zech. ix. 2. One of the false 
divinities of the Sidonians is 
called in Scripture, 1 Kings xi. 
5, Ashtoreth, which being the 
same as the Grecian Venus, Si- 
don must have been, for this 
reason, very corrupt. Never- 
theless it appears, from what 
Luke says in this verse, viz. 
6t that Julius gave Paul liberty 
to go to his friends, to refresh 
himself," that here was a Chris- 
tian community. It would have 
been little refreshment to Paul 
to go to Jews : who no doubt 
abounded. 

Acts xxvii. 3. Refresh him- 
self.'] Not the full sense of the 
Gr. words htipKtkeias rv^siv. To en- 
joy the benefit of their care, says 
Doddridge, more closely in sense 
than in words. The Greek word 
is indeed comprehensive. A. 

Acts xxvii. 4. Cyprus.] See 
♦note on chap. xiii. 4. 



Acts xxvii. 5. Cilicia and 
Pamphylia.] Countries on the 
south coast of Asia'Minor. Lycia 
was on the same coast, further 
westward. The course is de- 
scribed in ver. 2 to be by the 
coasts of Asia. Myra was a large 
port-town or city, of the first 
rank in Lycia, lying to the east 
of Patara, mentioned chap. xxi. ' 
I. It was noted for the mak- 
ing of ointments for perfumes, 
whence it is said to have had 
its name: pvgoi (myron) being 
the Greek word for such a 
composition; and used in that 
sense by the evangelists. Grb- 
this, however, says that this 
name is corrupted from Liwyra; 
and that Myra lies more within 
land: but this does not agree 
with Strabo's account. A. 

Acts xxvii. 6. Alexandria.] 
A famous city of Egypt, lying 
to the westward of the western 
or Canopic mouth of the Nile. 
Though this great city of anti- 
quity is only incidentally men- 
tioned ; a short account of sa 



Sict. xv, ( *05 ) Acts xxvii. 

therein. 7 And when we had sailed slowly many 



interesting a place may be ac- 
ceptable. It Mas built by Alex- 
ander the Great, who gave the 
Jews equal privileges in it with 
the Greeks, on which account, 
and as it was a place of great 
trade. Jews were found there in 
vast number*. The successors 
of Alexander, the kings known 
By the names of Ptolemy, en- 
riched and beautified it, and 
made it the seat of their govern- 
ment. One of them, named 
Ptolemy Philadelphia, founded 
at Alexandria a noble library, 
said to contain five hundred 
thousand volumes, a number 
almost incredible at a time when 
all books were in manuscript. 
The well known Greek transla- 
tion of the Old Testament was 
made in this city for the use of 
the Alexandrian Jews. The 
story of its having been per- 
formed by seventy-two transla- 
tors, from which it has its name 
of Septuagint, is no longer be- 
lieved. After Alexandria fell 
into the power of the Romans 
it received fresh embellishments; 
it was probably the first com- 
mercial city in the world; and 
iVr maguitude and importance, 
iccondonly to Rome. It supplied 
its conquerors with vast quanti- 
ties of conij acid* paid to them an 



enormous tribute. "When Christi- 
anity prevailed in the empire, 
the church of Alexandria was 
considered as one of the most 
eminent; though it was not al- 
ways exempt from turbulence. 
Here began the Arian contro- 
versy, which, rising between the 
bishop and one of his presby- 
ters, soon spread, and filled the 
circuit of the ecclesiastical 
world with contention. 

Alexandria at length fell into 
the hands of the Mahometans ; 
and amongst the ravages of the 
Caliphs, the successors of Ma- 
homet, nothing has been so 
much deplored by the learned, 
as the destruction of its famous 
library. Intercession for it was 
made; but the Caliph is re- 
ported to have replied, That if 
the books were consonant with 
the Koran, they were superflu- 
ous ; if contrary, dangerous : 
and they are said to have served^ 
for many months, as fuel to 
warm the numerous baths of the 
city. 

Alexandria still subsists, de- 
spoiled of its ancient splendour, 
and diminished in size. Modern 
gazettes have of late timebrought 
It into notice, in the western 
kingdoms of Europe ; as it has 
been the scene of contentions 



Acts xxVix. 



( 306 ) 



Sect. xv= 



days, and scarce were come over against Cnidus*, the 
wind not suffering us, we sailed under Crete, over 
against Salmone*; 8 and hardly passing it, came unto 
a place which is called the Fair Havens* ; nigh where- 
unto was the city of Lasaea*." 

4(9 Now when much time was spent, and when sailing 
was now dangerous, because the fast was now already 
past*, Paul admonished them, 10 and said unto them> 
* Sirs*, I perceive that this voyage will be with hurt 
*' and much damage, not only of the lading and ship, 



between civilized countries, 
which ; when it first rose to rank 
as a metropolis, were filled with 
savages. 

Acts xxvii. 7. Cnidus.'] A 
promontory, at the south-west 
extremity of Asia Minor, with 
a city of the same name, in the 
province of Caria ; which lay 
westward of Lycia. It seems 
not to have been more noted 
for any thing, than for the in- 
famous worship of Venus, and 
for her statue by Praxiteles. 
This worship was very common 
in the Gentile world. That is, 
Lust had the impudence to call 
^tself Religion. Strabo however 
mentions some eminent men of 
Cnidus: as Eudoxus,fla mathe- 
matician ; Agatharchides, a pe- 
ripatetic philosopher ; and Cte- 
sias, physician to Artaxerxes, a 
man who could write the Persian 
fmd Syriac tongues. 



Ibid. Salmone."] A promon- 
tory at the east end of Crete. A. 

Acts xxvii. 8. Fair Havens^ 
and Laswa.] Of these places,, 
we have not any satisfactory 
account. 

Acts xxvii. 9. Sailing was 
nozo dangerous , because the fast 
was now already past.] "VVe do 
not readily perceive any con- 
nexion between a fast, and dan- 
ger at sea. Hammond observes 
that this was the fast mentioned, 
Lev. xvi. 29, on the Tenth of 
the Seventh Month, Tizri^ an- 
swering to about the Sixteenth 
of our Ninth month, called Sep- 
tember : that is, near the au- 
tumnal equinox. Equinoctial 
gales are still proverbial. 

Acts xxvii. 10. Sirs.] Gr, 
'.Av^es, Men. Our translator* 
render it so, when «£eA£of, breth- 
ren, follows ^-s-'Av^r aSs/^oi-— 
il JVUh and brtthrec.^ 



Sect. xv. 



( 307 ) 



Acts xxvii. 



' but also of our lives.' " Nevertheless the centurion 
believed the master and the owner of the ship, more 
than those things which were spoken by Paul. 12 And 
because the haven was not commodious to winter in, 
the more part advised to depart thence also, if by 
any means they might attain to Phoenice*, and there 
to winter; which is an haven of Crete, and lieth to- 
ward the south-west and north-west." 

ffl3 And when the south wind blew softly, sup- 
posing that they had obtained their purpose, loosing 
thence*, they sailed close by Crete. 14 But not long 
after, there arose against it a tempestuous wind, called 
Euroclydon*. 15 And when the ship was caught, and 



Acts xxvii. 12. Phcenkc.~\ 
Not, of course, the Syrian coun- 
try so called. The text de- 
scribes the situation of the place: 
to which I only add, that it must 
have been at the western extre- 
mity of Crete. 

Acts xxvii. 13. Loosing 
thence,'] Thence is supplied by 
the translators. They should 
rather have supplied, from the 
Fair Havens. 

Acts xxvii. 14. Euroclydon.] 
The Vulgate has it Euro~aquilo y 
north-east. Newcome quotes 
the authority of Bryant on the 
common word, as if it were a 
contraction of Llpos xkv^uvy Eu- 
rus inundans. But it is not easy 
to conceive how either a north- 
east, or an east wind should drive 
a ship from Crete into the Adri- 



atic gulf (ver. 27) : which lies 
north-west of Crete. But if the 
sea between Sicily and the Pelo- 
ponnesus was ever called Adria, 
an east wind would drive a ship 
thither : and modern Malta may 
be the Melita on which Paul 
and his companions were cast. 

It may be added that there 
are still in the eastern parts of 
the Mediterranean sea certain 
violent winds, called by sailors 
Levanters: as indeed the coun- 
tries bordering on it are called 
the Levant. This word means 
the rising (namely, of the sun)j, 
the east. Thus, probably, m 
the mouths of the Greek sailors 
of the Alexandrian ship, Euro~ 
clydon^ was the general term for 
the same stormy wind ; and 
Ew£»tx>.v$«» (EurQucfadon) the 



92 



Acts xxvii. 



( 308 ) 



Sect. 



xv, 



could not bear up into the wind*, we let her drive*. 
56 And running under a certain island which is called 
Clauda, we had much work to come by the boat : 
** which when they had taken up, they used helps, 
undergirding the ship : and fearing lestthey should 
fall into the quicksands, strake sail, and so were 
driven. 48 And we being exceedingly tossed with a 
tempest, the next day they lightened the ship; "and 
the third day we cast out with our own hands the 
tackling of the ship. 2 °And when neither sun nor 
stars in many days appeared, and no small tempest 
lay on us, all hope that we should be saved was then 
taken away. 21 But after long abstinence, Paul stood 
forth in the midst of them, and said, ' Sirs*, ve 
4 should have hearkened unto me, and not have loosed 
* from Crete, and to have gained* this harm and loss, 
€ 22 And now I exhort you to be of good cheer: for 
c there shall be no loss of any man's life among you, 
< but of the ship. * 3 For there stood by me this night 



%zave, or inundation of the east, 
the true derivation. This seems 
the opinion of Shaw (Travels, 
%d Ed. 330): who also observes 
that the modern Levanters are 
iiot merely east winds ; but blow 
from all quarters from the N.E. 
-to S.E.* Malta lies nearly east 
•from Crete, born being within 
the thirty-sixth degree of North 
latitude. A. 

- Acts xxvii. 15. And could 
■not bear up into the zeindS] 
'Or. #rn^ff./^tt)t ru <*?sa» 5 could 



not, as it were, look the wind 
in the face. 

Ibid. We let her drive.] Gr. 
tq>sgo[A.t9x, zee we?'g driven; as 
«p«fo»ro 5 in ver. 17. 

Acts xxvii. 21, 25. Sirs.] Gj^ 
Men. See note on ver. 10. 

Acts xxvii. 21. And to have 
gained.'] New come renders it, 
but have prevented. He cites 
Markland. Hammond also shows 
how the Greek words may bear 
this sense: which the context 
certainly warraAts* 



Sect. xv. 



309 ) 



Acts xxvir, 



* the angel of God, whose I am, and whom I serve*, 
' 2A saying, ' Fear not, Paul ; thou must be brought 
" before Csesar : and, lo, God hath given thee all 
<c them that sail with thee.' 25 Wherefore, sirs*, be 
' of good cheer : for I believe God, that it shall be 

* even as it was told me. ** Howbeit, we must be 
( cast upon a certain island.' 27 But when the four- 
teenth night was come, as we were driven up and 
down in Adria, about midnight, the shipmen deemed 
that they drew near to some country ; 28 and sound- 
ed, and found it twenty fathoms: and when they had 
gone a little further, they sounded again, and found 
it fifteen fathoms. 29 Then fearing lest they* should 
have fallen upon rocks, they cast four anchors out of 
the stern*, and wished for the day. 30 And as the 



Acts xxvii. 23. Serve.'] Wor- 
ship :• Gr. KctTgtvoj. A. 

Acts xxvii. 29. Four anchors 
•ut of the stem.] Chardin, 
says Harraer, has mentioned 
some things relating to this ship 
of St. Paul, which ought not to 
be omitted, since his MS. is not 
likely ever to be published. 

1. The eastern people, he 
tells us, are wont to have their 
skiffs in the sea, fastened to the 
stern of their vessels. The skiff, 
it seems, of this Egyptian ship 
was towed along in like man- 
ner, vec. 16: u We had much 
work to come by the boat." 

2. I hey never, according 
to him, l«oi&t it into the vessel : 



it always remains in the water, 
fastened, to the ship. He there- 
fore must suppose the taking 
it up, mentioned ver. 17, doth 
not mean hoisting it up into the 
vessel, but drawing it up close 
to the stern of the ship ; and the, 
word we translate in the 30tU 
verse, letting down into the sea ? 
must mean letting it go further 
from the ship, into the sea. 

3. He supposes this ship was 
like a large modern Egyptian 
saique of 320 tons. 

4. These saiques, he tells 
us, always carry their anchors 
at their stern ; and never at their 
prow ; contrarily to our manage- 
ment. The anchors of St. Paul'* 



Acts xxvii. 



( 310 ) 



Sect. xv\ 



shipmen were about to flee out of the ship,, when 
they had let down the boat into the sea., under co- 
lour as though they would have cast anchors out of 
the foreship, 31 Paul said to the centurion and to the 
soldiers, c Except these abide in the ship, ye cannot 
' be saved/ 32 Then the soldiers cut off the ropes of 
the boat, and let her fall off. 33 And while the day 
was coming on, Paul besought them all to take meat, 
saying, ' This day is the fourteenth day that ye have 
( tarried, and continued fasting, having taken no- 
' thing* 34 Wherefore I pray you to take some meat: 



ship were, in like manner, ec cast 
out of the stern." 

5. They carry their anchor 
at some distance from the ship, 
by means of the skiff, in such 
a manner as always to have one 
anchor on one side, and the 
other anchor on the other side, 
so that the vessel may be be- 
tween them, lest the cables 
should be entangled with each 
other. To St. Paul's ship there 
were, it seems, four anchors, 
two on each side. 

All these particulars are con- 
tained, though not distinctly 
proposed, in his remarks on the 
vessel in which St. Paul was 
shipwrecked, Harmer* vol. 2, 
p. 496; or 4th Ed. vol. 4, p, 
425.- 

Acts xxvii. 33. This day is 
the fourteenth day that ye have 



tarried and continued fasting % 
having taken nothing.^ Some 
commentators understand this 
fasting to have been, eating 
sparingly and at irregular times 
for the whole fortnight ', Others 
suppose it was an absolute fast, 
while the mariners Avere expect- 
ing that fourteenth morning, at 
a time when the danger seemed 
to have arrived to a height 
greater than at any time before: 
for during the night they ha(J 
found themselves in soundings. 
The following words are as 
nearly literal as our language 
will bear : Expecting this day y 
the fourteenth day. ye remain 
(not, have remained, or have 
tarried, or continued) fast- 
ing <, having taken nothing. 
Tso-o-ocgso-itxi&xotrYiv axiAsgov Ji^Egm, 

>VJP0(7O0XUV7S£ K. T. Km 



Sect. xv. ( 311 ) Acts xxvn. 

f for this is for your health* : for there shall not an 
'* hair fall from the head of any of you/ 35 And when 
he had thus spoken, he took bread, and gave thanks 
to God in presence of them all : and when he had 
broken it, he began to eat. 36 Then were they all of 
good cheer, and they also took some meat. 37 And \ 
we were in all in the ship two hundred threescore ^ 
and sixteen souls. 38 And when they had eaten 
enough, they lightened the ship, and cast out the 
wheat into the sea. 39 And when it was day, they 
knew not the land : but they discovered a certain 
creek with a shore, into the which they were minded, 
if it were possible, to thrust in the ship. 40 And 
when they had taken up the anchors, they committed 
themselves unto the sea, and loosed the rudder-bands,. , 
and hoised up the mainsail to the wind, and made 
toward shore, 41 And falling into a place where 
two seas met, they ran the ship aground; and the 
fore-part stuck fast, and remained unmoveable, but 
the hinder part was broken with the violence of the 
waves. 42 And the soldiers' counsel was to kill the 
prisoners, lest any of them should swim out, and 
escape. 43 But the centurion, willing to save Paul, 
kept them from their purpose; and commanded that 
thev which could swim should cast themselves first into 
the sea, and get to land : 44 and the rest, some on 
boards, and some on broken pieces of the ship. And 
so it came to pass, that they escaped all safe to land/* 
ch. xxviii. ({ And when they were escaped*, then 

Acts xxvii. 31. Health.'] salvation: <?w%eix. A. 
'Rithvr preservation, or safety. Acts xxviii. 1. Escaped.^] 
Tnc same word is often rendered How much more forcible is ths 



Acts rxvni. 



( 312 ) 



Sect, xy, 



they knew* that the island was called Melita*. 2 And 
the barbarous people showed us no little kindness: 
for they kindled a fire, and received us every one, 
because of the present rain, and because of the cold. 
3 And when Paul had gathered a bundle of sticks, 
and laid them on the fire, there came a viper out of 
the heat, and fastened* on his hand. 4 And when the 
barbarians saw the venomous beast hang on his hand, 
they said among themselves, { No doubt this man is 
* a murderer, whom, though he hath escaped the sea, 
' yet vengeance suffereth not to live/ 5 And he 
shook off the beast* into the fire, and felt no harm. 
6 Howbeit, they looked when he should have swollen*, 



Greek,. eWwSsmr — being com- 
pletely delivered, or completely 
preserved! A. 

Acts xxviii. 1. And when 
they were escaped, then they 
Jcnew')- <§•<;.] Several versions 
have K>e, instead of they; and 
the celebrated Alexandrian ma- 
nuscript, in the British Museum, 
supports this reading, It cor- 
responds with the context : The 
barbarous people showed us 9 
6)C. See the note on 1 Cor. xiv. 
11, for the meaning of the word 
barbarous in this sentence. A. 
Ibid. Melita.'] This has been 
by most supposed to be tlie fa- 
mous modern Malta. Others 
have thought Melita an island 
in the Adriatic gulf. Bochart 
decides for Malta. Sec note on 
ch. xxvii. 14. 

Acts xxviji. 3.« Fastened. J 



Gr. ;<«0r,\]/*; ivound itself . Park* 
hurst. A. 

Acts xxviii. 5. Beast.'] This 
word seems anciently to have 
implied any living creature. I 
have heard it applied to a Fish ; 
and Cicero (De Nat. Deor. as 
cited by Derham, Phys. Theol. 
b. 4, c. 3, note) calls a minute 
insect bestiola, a little beast. 
He is speaking of the use of the, 
wax in the ear. The word, 
seems to be used with peculiar 
aukwardncss in Rev. ch. iv. as 
a translation of \uou. The term 
living ones should be substi- 
tuted; especially as the trans- 
lators use beast, afterwards, for 
%9f/ov ; wild beasts or beast of 
prey. A. 

Acts xxviii 6. Swollen."] Or 
be inflamed. Gr. ^wfnargawSasfc 



Sect. xv. 



( 313 ) 



Acts xxviix. 



or fallen down dead suddenly : but after they had 
looked a great while, and saw no harm come to him, 
they changed their minds, and said that he was a 
god." 

" 7 In the same quarters were possessions of the 
chief man of the island, whose name was Publius; 
who received us, and lodged us three days cour- 
teously. * And it came to pass, that the father of 
Publius lay sick of a fever and of a bloody flux: to 
whom Paul entered in, and prayed, and laid his hands 
on him, and healed him. * So when this was done* 
others also, which had diseases in the island, came^ 
and were healed : 10 who also honoured us with manj 
honours; and when we departed, they laded us with 
such things as were necessary/' 

" " And after three months we departed in a ship 
of Alexandria, which had wintered in the isle, whose 
sign* was Castor and Pollux. 12 And landing at Sy- 



Actsxxviii.il. Whose sign , 
Sfc.'] It was the custom of the 
ancients to have images on 
their ships, both at the head 
and stern: tho first of which 
was called cr^acnjfiov, the sign, 
from which the ship was named; 
and the other was that of the 
tutelar deity, to whose care the 
ship was committed. There is no 
doubt but they had sometimes 
deities at the head, and then it 
was most likely, if they had 
any figure at the stern, it was 
the same: as it is hardly pro- 
bable the ship should be called 
py the name of one deity > and 



be committed to the care of 
another. Doddridge, 

It should seem curious that 
Castor and Pollux should have 
been the pretended patrons of 
mariners. One of them had 
probably been a famous horse- 
man, the other a great boxer. 
They are examples of demon- 
worship. See note on Acts xvii, 
18. The story of Castor and 
Pollux abounds with fable. Thejr 
were the sons of Leda, wife of 
Tyndarus, a king of the Lace- 
demonians, and thence called 
Tyndaridae. Pollux was pro- 
bably illegitimate, as his father 



Acts xxviii. 



( 314 ) 



»ECT. XV, 



racuse* we tarried there three days. ,3 And from 
thence we fetched a compass, and came to Rhegium*: 
and after one day the south wind blew, and we came 
the next day to Puteoli*: - 14 where we found breth- 
ren,, and were desired to tarry with them seven days: 
and so we went toward Rome. * 5 And from thence, 
when the brethren heard of us, they came to meet us 



is accounted to have been Jupi- 
ter. They are said to have 
cleared the sea of pirates, being 
probably enterprising youths ; 
and hence arose their demonia- 
cal pretensions to preside over 
navigation. Mythology at last 
translates them to the skyj and 
metamorphoses them into the 
Sign Gemini, or the Twins. 

Acts xxviii. 12. Syracuse.'] 
Anciently, the chief city of 
Sicily, situated in the east part 
of t\\\xt island, famous for its 
extent and wealth. It was the 
seat of government, and held 
out long against the Romans, 
by means, as is said, of Archi- 
medes, a philosopher and ma- 
thematician, who directed the 
construction of the engines of 
defence. When the city was 
taken, he was slain bv a soldier, 
while he was intent upon a pro- 
blem ; and was deplored even 
by the Roman general Mar- 
ccilus, who commanded at the 
siege, and admired his talents. 
Archimedes was not only a me- 
chanic but an astranomer ; and 



was the inventor of the hydro- 
static balance: by which he 
detected the adulteration of 
Ilicro's golden crown. His ob- 
servation of the water displaced 
by his own body on going into 
a bath? led him to the disco- 
very. 

Acts xxviii. 13. Rhegium.'] 
A town of Italy, situated in the 
part which may be called the 
toe, Italy being often compared 
to a leg. It is now called Reg- 
gio, and is in the province of 
Calabria, which of late years 
ha» been so much afflicted with 
earthquakes. 

Ibid. PuieoUJ] This town 
still subsists by the name of 
Pozzoli, both words implying 
wells or springs, and there be- 
ing there some celebrated ones 
of both hot and cold water. It 
lies in the bay of Naples, and 
is also noted for. having in its 
neighbourhood the celebrated 
Grotto del cane, or grotto of 
the dog, a cavern in which a 
man remains unhurt, but a dog- 
dies. A dense heavy vapour ? 



Sf.ct. XV. 



( 315 ) 



Acts xxtiii, 



as far as Appli Forum*, and the Three Taverns*: 
whom when Paul saw, he thanked God, and took 
courage. 16 And when we came to Rome, the centu- 
rion delivered the prisoners to the captain of the 
guard : but Paul was suffered to dwell by himself, 
with a soldier that kept hi 



mi- 



*' 17 And it came to pass, that after three days Paul 
called the chief of the Jews together: and when they 
were come together, he said unto them, c Men and 
' brethren, though I have committed nothing against 
f the people, or customs of our fathers, yet was I de- 
' livered prisoner from Jerusalem into the hands of 

* the Romans. 18 \Vho, when they had examined me, 
e would have let me go, because there was no cause 
< of death in me. 19 But when the Jews spake against 
( it, I was constrained to appeal unto Caesar; not that 
'I had aught to accuse my nation of. 20 For this 
' cause therefore have I called for you, to see you, 

* and to speak with you: because that for the hope 

* of Israel I am bound with this chain/ 21 And they 
said unto him, ' We neither received letters out of 
' Judea concerning thee, neither any of the brethren 
c that came, showed or spake any harm of thee. 
c 22 But we desire* to hear of thee what thou thinkest: 



of the nature of what has been 
called fixed air, or carbonic acid 
gas, rising in this cavern, is not 
of sufficient height to affect the 
respiration of a man. 

Acts xxviii. 15. Appii Fo- 
rum , and the Three Taverns. ~\ 
The Forum of Appius was about 
fifty-six miles from Rome, and 
the Three Taverns about thirty- 



three. The Three Taverns was 
the name of a town, which af- 
terwards became a bishop's see. 

Acts xxviii. 16. A soldier 
that kept him :] in what manner 
see note on Eph. vi. 20 : and see 
the end of the note on ch. xxiv. 
23; and vcr. 20 of this chapter. 

Acts xxviii. 22. We desire )] 
o? think proper: ^a^iv. 



Acts xxvm. ( 316 ) \ Sect. xv. 

* for as concerning this sect*, we know that every 

* where it is spoken against/ 23 And when they had 
appointed him a day, there came many to him into 
fa's-, lodging ; to whom he expounded and testified 
the kingdom of God, persuading them concerning 
Jesus, both out of the law of Moses, and out of the 
prophets, from morning till evening. 24 And some 
"believed the things which were spoken, and some 
believed not. " And when they agreed not among 
themselves, they departed, after that Paul had spoken 
one word, ( Weil spake the Holy Ghost by Esaias the 

* prophet unto our fathers, 26 saying, ' Go unto this 
f* people, and say, Hearing ye shall hear, and shall 
61 not understand; and seeing ye shall see, and not 
f e perceive : 27 for the heart of this people is waxed 
" gross, and their ears are dull of hearing, and their 
tc eyes have they closed; lest they should see with 
?' their eyes, and hear with their ears, and understand 
<c with their heart, and should be converted, and I 
4( should heal them ' 2? Be it known therefore unto 

* vou, that the salvation of God is sent ynto the Gen- 

* tiles, and that they will hear it/ 29 And when he 
had said these words, the Jews departed, and had 
ureal reasoning among themselves/' 

ff3 °And Paul dwelt two whole years in his own 
hired house, and received all that came in unto him, 
31 preaching the kingdom of God, and teaching those 
things which concern the Lord Jesus Christ, with all 
confidence, no man forbidding him/1 

Acts sxviii. 22. Sect."] Gr. meaning. It is used in a good 
«*;f<nj ? or opinion. Ajfta-is. had sense in ch. xxvi. 5. 
not then got its mischievous 



SECTION XVI. 

Epistles to the Ephesians, to Philemon, the Colossiam, 
and the Philippians* 

HERE the evangelist Luke, the author of the his- 
tory of the travels and labours of the apostle Paul, 
and his companion in many of them, ends his narra- 
tive. We have no certain account respecting the 
further duration of Paul's imprisonment, or of the 
manner in which it terminated, whether in death or 
liberty; but there is ample ground to believe the 
latter. Respecting, however, some of the employ- 
ment which engaged the apostle during his long re- 
sidence at Rome, besides his preaching to the people, 
and otherwise instructing them, we have more than 
conjecture. The several epistles to the Ephesians, 
the Colossians, to Philemon, and the Philippians, bear 
evident marks of having been written during his con- 
finement at Rome. The two first of these were sent 
by Tychicus : to whom, in the charge of the second, 
was joined Onesimus. This person was a slave, who 
having absconded from the service of his master 
Philemon of Colosse, had been converted at Rome 
by our apostle. Pie was also made the bearer of a 
letter w T ith which Paul sent him back to his master, 
having undertaken their reconciliation. 

Ephesus was at that time the chief city of the 
Roman province named Asia, which is only a part of 
the region since named in modern maps Asia Minor, 
and Natolia. It was a place of magnitude -and cele- 



( 318 ) Sect. xvi. 

brity, and had long been,, as we have seen, Acts xx. 
31, the residence, and the scene of the assiduous 
labours, of the apostle. As it lay on the sea coast, 
there is little difficulty in believing that Tychicus on 
landing would first discharge himself of his commis- 
sion to the Ephesian Christians ; before he proceeded 
to Colosse, a city which was situated at some distance 
within land. And it is highly probable that on ar- 
riving at C&losse, he would lose no time in recon- 
ciling Onesimus to his master ; for Onesimus, as has 
been just remarked, was joined with Tychicus in the 
office of conveying the epistle to the Colossian church, 
of which Philemon was a member; and in which, 
probably, from his house being chosen by Paul for 
his lodging, if he should again visit Colosse, he was 
no inconsiderable person. It is therefore natural to 
place the four epistles written at Rome in the follow- 
ing order : Ephesians, Philemon, Colossians, Philip- 
plans. This last-mentioned epistle was to a people 
in a different country, and sent by a different mes- 
senger, namely, the diligent Epaphroditus. 



The Epistle of Paul, the Apostle, to the Ephesians. 

en. i. " PAUL, an apostle of Jesus Christ, by the 
will of God, to the saints which are at Ephesus, and 
to the faithful in Christ Jesus : 2 Grace be to you, and 
peace, from God our Father, and from the Lord 
Jesus Christ." 

" 3 Blessed he the God and father of our Lord Jesus 
Christ, who hath blessed us with all spiritual blessings 



SfiCT. XVI. 



( 519 ) 



Epii, i. 



in heavenly places* in Christ : A according as he hath 
chosen us in him before the foundation of the world, 
that we should be holy, and without blame before 
him in love: 5 having- predestinated us unto the 
adoption of children by Jesus Christ to himself, ac- 
cording to the good pleasure of his will, 6 to the 
praise of the glory of his grace, wherein he hath made 
us accepted in the beloved : 7 in whom we have re- 
demption through his blood, the forgiveness of sins,, 
according to the riches of his grace; "wherein he 
hath abounded toward us in all wisdom and prudence; 
9 having made known unto us the mystery of his will*, 



Eph. i. 3. Heavenly places."] 
The reader may observe the 
word places is supplied by the 
translators. The marginal read- 
ing is things. The Greek is 
simply l7F&fxMins. It might be 
rendered respecting heavenly 
things, which would agree with 
ver. 20. I am indebted to Locke 
for this. 

Eph. i. 9. The mystery of 
his zsill."] I cannot think that 
God's purpose of calling the 
Gentiles is by chance, or with- 
out some particular reason, so 
often termed a mystery, and so 
emphatically declared to be con- 
cealed from ages, and particu- 
larly revealed to himself; as 
we find in this epistle, where 
it is so called by St. Paul five 
times, and four times in that to 
tht Colossians. The question 



was whether the converted Gen- 
tiles should hearken to the Jews, 
who would persuade them that 
it was necessary for them to 
submit to circumcision and the 
law; or to St. Paul, who had 
taught them otherwise. Now 
there could be nothing of more 
force to destroy the authority 
of the Jews in the case, than 
the showing them that the Jews 
knew nothing of the matter; 
that it was a perfect mystery to 
them, concealed from their 
knowledge, and made manifest, 
in God's good time, at the co- 
ming of the Messiah; and most 
particularly discovered to St. 
Paul, by immediate revelation, 
to be communicated by him to 
the Gentiles : who therefore had 
reason to stick firm to this great 
truths and not to be led away 



Epfr. 



( 320 } 



Sect, xvi, 



according to his good pleasure, which he hath pur- 
posed in himself: ia that in the dispensation of the 
fulness of times, he might gather together in one* 
all things in. Christ, .both which are in heaven, and 
which are on earth ; even in him: " in whom also we 
have obtained an inheritance, being predestinated 
according to the purpose of him who worketh all 
things after the counsel of his own will: 12 that we 
should be to the praise of his glory, who first trusted 
in. -Christ*. 13 In whom ye also trusted, after that ye 
heard the word of truth, the gospel of your salvation: 
in whom also after that ye believed, ye were sealed 
with that holy Spirit of promise, 14 which is the ear- 
nest of our inheritance until the redemption of the 
purchased possession, unto the praise of his glory/' 

fC 1S Wherefore I also, after I heard of your faith* 
in the Lord Jesus, and love unto all the saints, 



from the gospel which he hnd 
taught them. Locke 7 a little 
transposed. 

Eph. i. 10. Gather together 
in one.~\ Newcome ha^ it thus, 
Gather together to himself. His 
note is this ; I have given the 
verb &vax$$aXm(ixt«L<r§att its force 
in the middle voice, and have 
applied it to God, agreeably to 
the context. Some think that 
the Greek -work implies the idea 
of a reunion under one. head; 
and it is true that the restora- 
tion of the human race to the 
knowledge and worship of the 
Almighty, was one design of. 



Christianity. 

Eph. i. 12. Thai we\ 8[c.] 
Read this verse thus : M That 
we who first trusted in Christ, 
should be to the praise" of his 
glory." Also hoped Adiher than 
tru ste d : TrgonXtriKOTcts « 

Eph. i. 15. Jfter I heard of 
your faith. 1 Paul, when he 
wrote this epistle, had been re- 
peatedly at Epbesns. This is a 
proof, how little dependence can 
be had on such expressions in 
other of his epistles, for inferring 
that they had been written pre- 
viously to a visit. 



Sect. xvi. ( 321 ) Eph. i, 

16 cease not to give thanks for you, making mention of 
you in my prayers ; 17 that the God of our Lord Jesus 
Christ, the Father of glory, may give unto you the 
spirit of wisdom and revelation, in the knowledge of 
him : 18 the eyes of your understanding being en- 
lightened ; that ye may know what is the hope of 
his calling, and what the riches of the glory of his in- 
heritance in the saints, * 9 and what is the exceeding 
greatness of his power to us-ward who believe, ac- 
cording to the working of his mighty power, 20 which 
he wrought in Christ, when he raised him from the 
dead (and set him at his own right hand in the heaven- 
ly places*, 2 * far above all principality, and power, 
and might, and dominion, and every name that is 
named, not only in this world, but also in that which 
is to come : 22 and hath put all things under his feet, 
and gave him to he the head over all things to the 
church, 23 which is his body, the fulness of him that 
hlleth all in all.) ch. ii. And you hath he quicken-* 
ed*, who were dead in trespasses and sins ( 2 where- 
in in time past ye walked according to the course of 

Eph. i. 20. Heavenly place s.] word sins (ver. 1); and when 

See note on ver. 3. But places (at ver. 4, 5) he forsakes the 

seems more admissible here. new train of thought, and re* 

Eph. jL 1. Hath he quick- sumes the old one, he changes 

cned.~\ These words are sup- the person, you for we. In this 

plied by the translators. The place, in the Greek, comes in 

first six verses are rather en- the verb supplied by the trans* 

tangled, as to the phraseology, lators at the beginning, and ren- 

The solution seems to be this : dered hath he quickened: cryn$U' 

The apostle runs off. parenthe- qffptqpf. Probably a reference to 

tically, after his manner (see Qq\. ii. 12, 13 may be an elu- 

ngts on 2 Cor, ii. 14), at the cidation of this passage. ^ ? 



Epjt. it. 



( 522 ) 



Sect, xvi, 



this world, according to the prince of the power of 
the air, the spirit that now worketh* in the children 
of disobedience : 3 among whom also we all had our 
conversation in times past in the lusts of our flesh, 
fulfilling the desires of the flesh and of the mind; 
and were by nature the children of wrath, even as 
others. * But &od, who is rich in mercy, for his great 
love wherewith he loved us, 5 even when we were 
dead in sins, hath quickened us), together with* Christ 
(by grace* ye are saved) ; * and hath raised us up 
together, and mad© us sit together in heavenly places 
in Christ Jesus :: 7 that in the ages to come he might 
show the exceeding riches, of his grace, in Ms kind- 
ness toward us through Christ Jesus. 8 For by grace 
are ye saved through faith ; and that not of your- 
selves; it is the gift* of God;: 9 not of works, lest any 



Eph; ii; % Spirit that now 
worketh^ £$c.~\ These words 
seem plainly to import some in* 
ward energy of Satan, to excite 
to this disobedience. Since 
then, u stronger is he that is in 
113^ than he that is in the world,'* 
1 John iv..4^w£ must allow the 
good Spirit to workvinthe child- 
ren of obedience* Whitby, 
quoted by Burver: who adds, 
For which also. see Ehih. ii. 1*2, 
13; Heb. xiii. 21 ;.and it maybe 
further added that Children of 
disobedience, or of obedience, is 
an Eastern mode of expression for 
disobedient or obedient persons. 



I> would* further observe that 
the-word here translated disobe* 
dience is <z7r«0£/<sj which means,, 
as it were, unpersuadableness. 

Ephi ii. 5: By grace.] The 
Vulgate has it, by whose grace : 
cvjus-gratiai A. 

Eph. ii. 8; Andthat not of 
yourselves ; it is the gift, 6fc.J_ 
namely, That ye are saved. 
Some have understood faith to 
be the gift here mentioned ;. but 
&1T4S, faith, would' require & 
pronoun in the feminine gender ;_ 
whereas the neuter, rsro, that,^ 
determines the sense, as. hers 
stated. 



Sect. xvi. ( 323 ) Eph. ii. 

man should boast*. *° For we are his workman- 
ship, created in Christ Jesus unto good works, which 
God hath before ordained* that we should walk in 
them." 

ecit Wherefore remember, that ye Icing in time 
past Gentiles in the flesh, who are called Uncircum- 
cision by that which is called the Circumcision in the 
flesh made by hands* ; t2 that at that time ye were 
without Christ, being aliens from the commonwealth 
of Israel, and strangers from the covenants of promise, 
having no hope, and without God in the world : 13 but 
now in Christ Jesus, ye who sometimes were far off 
are made nigh by the blood of Christ. 44 For he is 
our peace, who hath made both one, and hath broken 
down the middle wall of partition * between us ; 15 hav- 
ing abolished in his flesh the enmity, even the law of 
commandments contained in ordinances ; for to make 
in himself of twain one new man, so making peace ; 
"and that he might reconcile both unto God in one 

Eph. ii, 9. Lest any man they were not shut out barely 

should boast.] It should be, from their holy places and ser- 

so that no man can boast. $y- rice; but from their tables, and 

tnonds. — 'hx ^vt rtt xeivxpevrau. ordinary conversation. Locke. 

Eph. ii. 10. Hath before or- The periphrasis, That which 

daified.] This is not much un- is called the Circumcision mad» 

like the sense ; but the true ren- by hands, appears a mark of 

dering seems to be, hath pre- contempt, somewhat similar to 

pared: tj§ovrot^ota , tn A. the word concision, Phil. iii. 2 s 

Eph. ii. 11. Called Uncir- which see. 

cumcision by that which is called Eph. ii. 14. The middle wall 

Circumcision. ,] This separation of partition.'] An allusion to 

was so great, that to a Jew, the the wall in the temple which the. 

uncircumcised were accounted Gentiles were not permitted t# 

so polluted an4 uocjean, that pass, Newcome< 

X % 



Eph. ilk 



i m ) 



Sect, xve, 



body by the cross, having slain the enmity thereby ; 
"and came and preached peace to you which were 
afar off, and to them that were nigh. 18 For through, 
him we both have an access* by one Spirit unto the 
Father. i9 Now therefore ye are no more strangers 
and foreigners, but fellow-citizens with the saints, 
and of the household of God ; 20 and are built upon 
the foundation of the apostles and prophets, Jesus 
Christ himself being the chief comer-stone ; 21 in 
whom all the building fitly framed together groweth 
unto an holy temple in the Lord : 22 in whom ye 
also are builded together,, for an. habitation, of God 
through the Spirit."* 

ch. in. " For this cause I Paul, the prisoner of 
Jesus Christ for you Gentiles. (* 2 if ye have heard of 
the dispensation of the grace of God which is given 
me to you-ward* : 3 how that by revelation he made 



Eph. ii. 18. Access.] The 
word <agco-ayayw :> which we ren- 
der access, more properly refers 
to the custom of introducing 
persons into the presence of 
gome prince, or of any other 
greatly their superior : in which 
case it was necessary they should 
be introduced by one appointed 
for that purpose. Doddridge. 
See also John xiv. 6. 

Eph. iii. 2. If ye luece heard."] 
This and all the remainder of 
the chapter, I have marked as 
a parenthesis ; if, however, we 
may be allowed, with Grotius ; to 
supply the word am, after Paul 
id \er. 3 5 the necessity of the 



parenthesis is superseded. But 
the supposition of a parenthe- 
sis seems the more simple ; and 
is certainly Pauline : as Paley 



says. 



;om^ off at a word/ 



(See note on 2' Cor. ii. 14.) 
Bcwyer also remarks verse 13, 
as a suitable termination for 
the parenthesis ; which has this 
advantage over that adopted, 
that the breadth, and length, fyc, 
(ver. 18) is not cut off from 
the latter part of chap. ii. with 
which it appears to be con- 
nected by the metaphor. A. 

Ibid. To you-zzard.] Ra- 
ther, for i/ou (that is, for your 
benefit); as the same words, us 



Sect. xvi. ( 325 ) Eph. hi. 

known unto me the mystery ; a* I wrote afore* in 
few words ; 4 wherebv, when ve read, ve mav under- 
stand my knowledge in the mystery of Christ, 5 which 
in other ages was not made known unto the sons of 
men, as it is now revealed unto his holy apostles and 
prophets by the Spirit ; § that the Gentiles should be 
fellow-heirs, and of the same body, and partakers of 
his promise in Christ, by the gospel : 7 whereof I was 
made a minister, according to the gift of the grace of 
God given unto me, by the effectual working of his 
power. 8 Unto me, who am less than the leasf* of all 
saints, is this grace given, that I should preach among 
the Gentiles the unsearchable riches of Christ ; 9 and 
to make all men see what is the fellowship of the 
mystery, which from the beginning of the world* 
hath been hid in God, who created all things by Jesus 
"Christ: io to the intent that now unto the principa- 
lities and powers in heavenly places might be known 
by the church the manifold wisdom of God, %i accord- 
ing to the eternal purpose* which he purposed in 

Ipois, are translated at Col. i. Doddridge, Our .translation 

25. A. well reaches the sense ; and, 

Eph. iii. 3. As I zvrote making aUo z, word, leasier, 

afore.] New come translates, <^r mimmzor* would be a com. 

As I have written before, and plete imitation, 

notes — '- in this epistle.' See Eph. iii. 9. Beginning of .the* 

ch. i. 4, 5, 9, lb.; ii. 13—21. world.'] See note on 4 Cor. x. 11. 

Eph. iii. 8. Less than the JRpfc. iii. 11. According to 

least.] The apostle makes a the eternal purpose."] More 

new word (which, as gramma- literally, according to the dis- 

rians would speak) is^the con> position of the ages. 

parative degree of the superla- The words in the original 9 

tive) IXx^orspos, which I. think ,xa-nz vepedscriv tm ouuvuv, will not 

bo translation can fully reach, bear the translation given of 



Efh. hi. 



( 326 ) 



Sect. xvi. 



Christ Jesus our Lord : * 2 in whom we have boldness 
and access with confidence by the faith of him. 
13 Wherefore I desire that ye faint not at my tribula- 
tions for you., which is your glory. 14 For this cause 
I bow my knees unto the Father of our Lord Jesus 
Christ, 45 of whom the whole family in heaven and 
earth is named, 46 that he would grant you, according 
to the riches of his glory, to be strengthened with 
might by his Spirit in the inner man ; i7 that Christ 
may dwell in your hearts by faith; that ye, being 
rooted and grounded in love, * 8 may be able to com- 
prehend with all saints what is the breadth, and 
length, and depth, and height* ; * 9 and to know the 
love of Christ, which passeth knowledge, that ye 
might be filled with all the fulness of God. 20 Now 
unto him that is able to do exceeding abundantly 
above all that we ask or think, according to the power 



them in the English bible. For, 
as Chandler observes, the Greek 
word ivgoQBo-is properly denotes 
the manner or order in which a 
person places any thing, either 
In his intention or in his execu- 
tion. In the latter sense it is 
used, Heb. ix. 2, to denote the 
placing of the show-bread in 
«dae order, in the tabernacle. In 
the verse under consideration, 
it signifies both intention and 
execution. Atuv y age, is a word 
of various significations. Here, 
in the plural, it denotes the dis- 
pensations of religion under 
'which mankind have been 



placed : namely, the patriarchal,, 
under which a Saviour was pro- 
mised; the Mosaical> in which 
he was typified : and the Chris- 
tian, in which he was manifested 
in the flesh, and preached in the. 
world as come. Macknight. 

Eph. iii. 18. The breadth,, 
and lengthy and depth 9 and 
height.l Macknight observes 
that these are properties of a 
building, and are applied to the 
Christian church as a temple s 
in allusion, as Chandler ob- 
serves, to the temple of Diana 
[at Ephesus] which Pliny tells 
us, being built on marshy 



■Sect. xti. 



( S27 ) 



Eph. 



hi. 



that worketh in us, 2t unto him be glory in the -church 
by Christ Jesus, throughout all ages,* world without 
end. Amen)." 

ch. iv. t( I therefore, (the prisoner of the Lord*,) 



ground, great pains were taken 
to secure a proper foundation 
for it. It was adorned with 
one hundred Ionic columns, 
each of them sixty feet high : 
twenty-seven of them were given 
by so many kings ; and thirty- 
six were ornamented by sculp- 
ture^ Upwards of two hun- 
dred years were spent in finish- 
ing it. With this magnificent 
fabric, here, as in chap. ii. 20, 
the apostle tacitly compared the 
infinitely nobler fabric of the 
Christian church. 

Grecian temples, of which that 
at Ephcsus, accounted one of 
the seven wonders of the world, 
was one of the most magnificent, 
were generally gloomy rectan- 
gular buildings, surrounded by 
columns. The length of the 
temple at Ephesus is reckoned 
425 feet, the breadth 220, 
the height probably exceeding 
100. The surrounding row of 
columns here was double. 

Other ancient temples princi- 
pally consisted of open courts, 
and their numerous columns 
formed covered walks on the 
sides of these courts. Solomon's 



porch in the temple of Jerusa- 
lem, mentioned John x. 23, 
Acts Hi. 11, & v. 12, was proba- 
bly a cloister of this kind. A. 

Eph. iii. 21. Throughout all 
Clges.j Gr. Els tzxcrxs rocs ysnscsz 
unto all the generations. A. 

Eph. iv. 1. r F he prisoner of 
the Lord.~\ Some have observed 
of this epistle, and of the others 
which were written by the a. 
postle in his imprisonment, that 
they are more especially re- 
markable for their excellence ; 
that while his sufferings did a- 
bonnd, his consolation also a- 
bounded. This epistle, as it 
sets forth in the preceding part, 
the gracious design of the gos- 
pel dispensation, is cast into a 
strain of thanksgiving and pray- 
er, and written in a sublime 
and elevated style, from a mind 
transported with the considera- 
tion of the unsearchable wisdom 
and goodness of God in the 
work of redemption. The re- 
maing part is no less admira- 
ble for the engaging manner in 
which he urges the duties which 
became the character of the 
converted Gentiles, in expres* 



Eph. iv. 



( 328 ) 



Sect. xvi. 



beseech you that ye walk worthy of the vocation 
wherewith ye are called^ 2 with all lowliness and 
meekness, with long-suffering, forbearing one ano- 
ther in love * 3 endeavouring to keep the unity of 
the Spirit in the bond of peace. 4 There is one body, 
and one Spirit* even as ye are called in one hope of 
your calling; 5 one Lord,, one faith, one baptism, 
6 one God and Father of all, who is above all, and 
through all, and in you all. 7 But unto every one of 
us is given grace according to the measure of the 
gift of Christ. 8 Wherefore he saith*, When he a- 
scended up on high, he led captivity captive, and 
gave gifts unto men*. ( 9 Now that he ascended, 
what is it but that he also descended first into the 
lower parts of the earth ? 10 He that descended is the 
same also that ascended up far above all heavens, 
that he might fill all things.) n And he gave some*, 



sions full of love and endear- 
ment, adding the strongest ar- 
guments to enforce them, and 
making mention of his bonds to 
recommend the exhortations. 
Doddridge, abridged. 

Eph. iv. 8. Wherefore he 
saith.] Who saith? Not the 
Psalmist, but Christ, the nearest 
antecedent, according to our 
version. It should be rendered 
here, The scripture saith, or 
the Psalmist saith. Symonds. 

Ibid. Gave gifts unto men. ~\ 
Psal. Ixviii. In our bibles, if. is 
* s Thou hast received gifts for 
wen;" and in the Septuagintj 



'EXocCes ^o^stix Jy uvQewois. But 
in the Chaldee paraphrase, and 
in the Syriac and Arabic versi- 
ons, this, clau .; of the Psalm 
is translated as the apostle hath 
done; and their translation is 
equally literal with the other. 
For the Hebrew wozdJakachta, 
signifies both to receive and to 
give. Thus Elijah said to the 
-widow of Zarephath, 1 Kings 
xvii. 10, Fetch me a little water. 
In the Hebrew text it is, Re- 
ceive me a little water. Mac* 
knight. 

Eph. iv. .11. He gave some^ 
apostles; £jc.~] Here seems to 



Sect, xvi. ( 329 ) Eph. iV, 

apostles; and some*, prophets; and some*, evan- 
gelists; and some*, pastbrs and teachers; 12 for* the 
perfecting of the saints, for* the work of the minis- 
try, for the edifying of the body of Christ : 13 till we 
all come in the unity of the faith, and of the know- 
ledge of the Son of God, unto a perfect man, unto 
the measure of the stature of the fulness of Christ: 
14 that we henceforth be no more children, tossed to 
and fro, and carried about with every wind of doc- 
trine, by the sleight* of men, and cunning crafti- 
ness, whereby they lie in wait to deceive*; 15 but 
speaking the truth in love, may grow up* into him 
in all things, which is the head, even Christ: i6 from 
whom the whole body fitly joined together and 
compacted by that which every joint supplieth, ac- 
cording to the effectual working in the measure of 
every part, maketh increase of the body, unto the 

want the supply of the words, by craft, with the zcile of deceit, 

to be: and so in the three sue- *Ev tv> y.~£eia rav avQpwcjwv. h zzxveg- 

ceeding clauses. See 1 Cor. xii. fix, <&gos rw (xMetxv ms wXarns. 

4 — 11. A. The word rendered sleight is xu- 

Eph. Lr. 12. For the per- Gtix(cubeia), from iQos (cubos) 

fecting — for the n-ork, Sfc.'] In a die : dice-players having been, 

theGr. these are different prepo- famous for fraud. A. 

sitions. nPOS rov y.xlxpUa^ov rut Eph. iv. . Speaking the 

£yiw, 'EI 2 spyov ota.x.nvias. Gries- truth in love, may grow up.~\ 

bach omits the comma at a.yixv, Some connect in love with grow 

saints. A friend of mine pro- tip, Mg&n'us, cited by Bowyer. 

posed to translate thus; In But speaking the truth, may 

order to perfect the saints for grow up in love in all things, 

the icorh of the ministry, £\~c. k. unto him wh is the heady 

Eph. iv. 14. By the sleight ,&&. ,Gr. ix Oeo'L < , «<>«**» 
deceive^ More simply and ah&TuyM us avr-v t tsxirx, •* 



literally, by the sleight of men^ hw* >«t* • > '•• T * *• ■^" 



Eph. iv. 



( 330 ) 



Sect, xvi, 



edifying of itself in love*. 17 This I say therefore, 
and testify in the Lord, that ye henceforth walk not 
as other Gentiles walk, in the vanity of their mind, 
* 8 having the understanding darkened, being alienated 
from the life of God through the ignorance that is 
in them, because of the blindness of their heart : 
19 who being past feeling, have given themselves 
over unto laseiviousness, to work ail uncleanness 
with greediness. 2G But ye have not so learned 
Christ ; 21 if so be that ye have heard him, and have 
been taught by him, as the truth is in Jesus : 22 that 
ye put off concerning the former conversation the 
old man, which is corrupt according to the deceitful 
lusts; 23 and be renewed in the spirit of your mind; 
24 and that ye put on the new man, which after Go4 
is created in righteousness and true holiness." 

« 85 Wherefore putting away lying, speak every 
man truth with his neighbour : for we are members 
one of another. 26 Be ye angry, and sin not*: let 



Eph. iv. 16. Is not the clear 
sense this, transposing the words 
but not altering -.from whom the 
whole body, fitly joined together 
and compacted, maketh increase 
of the body, by that which every 
joint supplieth, according to the 
effectual working in the measure 
of every part, unto the edifying, 
Sfc. The repetition of the word 
body seems a redundance either 
way ; yet crcu^x, body, is thus 
repeated in the Greek. A. 

Eph. iv. 26. Be ye angry, 
mid sin not. ] The words, says 



Whitby, are not a command to 
be angry ; but a caution to 
avoid sinful anger. Nezcccme : 
who renders it, If ye be angry, 
§c. similar tQ the phraseology 
of John, ii. 19, " Destroy this 
temple," &c. which cannot b« 
construed into a command. 

I add the note of Bowyer 5 
from Beza and Grotius. If 
ogytQcrGs \_be angry"] was impera- 
tive, and a commendable anger 
was commanded, why is it added 
that the sun should not go down 
upon it ? Read then i'eyi&yQj j 



Sect. xvi. 



( 331 ) 



Eph. iv. 



not the sun go down upon your wrath* : 27 neither 
give place to the devil*. 28 Let him that stole, steal 
no more : but rather let him labour, working with 
his hands the thing which is good, that he may have 
to give to him that needeth. 29 Let no corrupt com- 
munication* proceed out of your mouth, but that 
which is good to the use of edifying, that it may 
minister grace unto the hearers. 30 And grieve not 
the holy Spirit of God, whereby ye are sealed* un- 
to the day of redemption. 31 Let all bitterness, and 
wrath, and anger, and clamour, and evil-speaking, be 
put away from you, with all malice : 32 and be ye 
kind one to another, tender-hearted, forgiving one 
another, even as God for Christ's sake hath forgiven 
you." 

ch. v. <{ Be ye therefore followers of God, as dear 
children ; 2 and walk in love, as Christ also hath loved 
us, and hath given himself for us, an offering and a 



{are ye angry?] interrogative- 
ly : Are ye angry ? Yet sin not. 
K»/, tamen [yet, or neverthe- 
less], as Johni. 10; 1 Cor. t. 10; 
Philip, i. 18. Beza, Grot. 

JV.B. The example from Phi- 
lipplans, dubious. A. 

Ibid, Let not the sun go 
dozen upon your wrath.] This 
precept, saith Plutarch, the 
scholars of Pythagoras observed, 
when they had been angry and 
reproached one another ; before 
the sun went down, they shook 
hands, and embraced each other, 



This must the Christian do be. 
fore he offers up his evening 
sacrifice, thfct so he may lift up 
M pure hands without wrath." 
1 Tim. ii. 8. Whitby. 

Eph. iv. 27. To the devil.] 
Rather, in this place, to the 
slanderer. That is, Give no 
opportunity to be accused, or, 
Be blameless. 

Eph. iv. 29. Corrupt com- 
munication.'] Obscene talk is 
principally meant. Nezsiome. 

Eph. iv. 30. Settled.] Ses 
note on 2 Cor. i. 22. 



Em v. ( 332 ) Sect. xvi. 

sacrifice to God for a sweet-smelling savour. * But 
fornication, and all un cleanness, or covetousness, let 
it not be once named among you, asbecometh saints; 
* neither filth in<ess, nor foolish talking, nor jesting, 
which are not convenient : but rather giving of thanks. 
5 For this ye know, that no whoremonger, nor un- 
clean person*, nor covetous man, who is an idolater, 
hath any inheritance in the kingdom of Christ and of 
God. 6 Let no man deceive you with vain words: 
for because of these things cometh the wrath of God 
upon the children cf disobedience. 7 Be not ye 
therefore partakers with them. * For ye were some- 
times darkness, but now are ye light in the Lord: 
walk as children of light ( 9 for the fruit of the Spirit 
is in all goodness, and righteousness, and truth); 
50 proving what is acceptable unto the Lord. ** And 
have no fellowship with the unfruitful works of dark- 
mess, but rather reprove them. 12 For it is -a shame 
even to speak of those things which are done of them 
in secret. 13 But all things that are reproved are 
made manifest by the light: for whatsoever doth 
make manifest is light. ^Wherefore he saith, Awake 
thou that sleepest, and arise from the dead, and 
Christ shall give thee light. 15 See then that ye walk 
circumspectly*, not as fools, lout as wise, t6 redeem^ 

Eph. v. 5. No zchoremonger^ these thing*:, even in their tern- 

nor unclean person.] In this, pies, as acts of worship which 

and his other epistles, the apos- rendered them acceptable to 

tie in the most express manner their gods. Macknight. 
condemns fornication, and un. Eph. v. 15. Circumspectly.'^ 

cleanness of all sorts; because Gr.axe£us. Something stronger,, 

the heathens avowedly practised exactly or accurately. At Acts 



Sect. xyi. 



( 333 ) 



Epe. t. 



ing the time, because the days are evil. i7 Wherefore 
be ye not unwise, but understanding what the will 
of the Lord 25. 18 And be not drunk with wine, 
wherein is excess*; but be filled with the Spirit; 
19 speaking to yourselves in psalms, and hymns, and 
spiritual songs, singing and making melody in your 
heart to the Lord; 20 giving thanks always for all 
things unto God and the Father, in 1 the name of our 
Lord Jesus Christ ; 21 submitting yourselves one to 
another in the fear of God." 

" 22 Wives, submit yourselves unto your own hus- 
bands, as unto the Lord. 23 For the husband is the 



xxv i. 5. the translators had so 
strong a notion of its corre- 
sponding adjective uxgtGvs, that 
they have even violated English, 
in rendering the superlative of 
this adjective, by most strait' 
4st. A. 

Eph. v. 18. Drunk 

therein is excess.~\ The Greek 
word translated excess is «awr<a, 
which is said to be derived from 
ewfy, to save, with the negative 
*., prefixed ; and means etymo- 
logically, not to be saved, or 
more freely, difficult to be saved, 
or dissoluteness : which last 
word Newcome uses, and has 
this note : 

4 — The habit of v/hich vice 
shows that a man is so lost, that^ 
he cannot be saved from present 
and final destruction, without 
great difficulty.' 



It is highly probable, says 
Doddridge, that here may be a 
particular reference to those 
dissolute ceremonies, called the 
Bacchanalia, that were cele- 
brated hy the heathens In ho- 
nour of him whom they called 
the god of wine. While these 
rites continued, men and wo- 
men made it a point of religion 
to intoxicate themselves, and 
run about the streets, fields, 
and vineyafds, singing and 
shouting in a wild and tumultu- 
ous manner: in opposition to 
which extravagant vociferation., 
the use of psalmody, is recom- 
mended. Plato somewhere tells 
us, that there was hardly a so- 
ber person to be found in the 
whole Aitieap territory, during 
the continuance of these detes~ 
table solemnities. 



Eph, v. 



( 334 



Sect, xvi, 



head of the wife, even as Christ is the head of the 
church : and he is the Saviour of the body. 24 There- 
fore,, as the church is subject unto Christ, so let the 
wives be to their own husbands, in every thing. 
35 Husbands, love your wives, even as Christ also 
loved the church, and gave himself for it ; 26 that he 
might sanctify and cleanse it with the washing of 
water, by the word, 2T that he might present it to 
himself a glorious church, not having spot, or wrin- 
kle, or any such thing ; but that it should be holy 
and without blemish. 28 So ought men to love their 
wives as their own bodies. He that loveth his wife, 
loveth himself. 29 For no man ever yet hated his 
own flesh; but nourisheth and cherisheth it, even as 
the Lord the church : 30 for we are members of his 
body, of his flesh, and of his bones. 31 For this cause 
shall a man leave his father and mother, and shall be 
joined unto his wife, and they two shall be one 
flesh. 32 This is a great mystery*: but I speak con- 
cerning Christ and the church. 33 Nevertheless*, let 
every one of you in particular so love his wife 



Eph. v. 32. This is a great 
mystery."] This truth, which 
revelation has opened to us, is 
great. I mean that Christ should 
leave the glory which he had 
with his Father, and should join 
himself to his spouse, the church: 
purchasing this church by his 
blood. Newcome. 

Eph. v. S3. Nevertheless.'] 
As if he had said, However, not 
to enlarge on this truth respect- 



ing Christ, let every one of you, 
&c. Newcome, 

As the view of the apostle 
was to enforce the reciprocal 
duties of husband and wife, by 
pointing out the union between 
Christ and his church, the 33d 
verse is an inference from th« 
preceding one, and *rA»jv, never-* 
thelesSy should be considered as 
an illative particle. Therefore^ 
let every one of you. It is thus 



Sect. xvi. ( 355 ) Eph. v. 

even as himself; and the wife see that she reverence 
her husband/' 

c«. vi. cc Children, obey your parents in the Lord : 
for this is right. 2 Honour thy father and mother 
(which is the first commandment with promise); 3 that 
it may be well with thee, and thou mayest live long 
on the earth. 4 And, ye fathers, provoke not your 
children to wrath : but bring them up in the nurture 
and admonition of the Lord." 

" 5 Servants, be obedient to them that are your 
masters according to the flesh, with fear and trem- 
bling, in singleness of your heart, as unto Christ ; 
• not with eye-service, as men-pleasers ; but as the 
servants of Christ, doing the will of God from the 
heart ; 7 with good will doing service, as to the Lord, 
and not to men : 8 knowing that whatsoever good 
thing any man doeth, the same shall he receive of 
the Lord, whether he be bond or free. 9 And, ye 
masters, do the same things unto them, forbearing 
threatening*: knowing that your Master also is in 

rendered in Thompson's testa- too well known that slaves have 

ment, and in the Geneva, and in all times been governed by 

in the Bishops' bible. That ctA^x the lash. So that I consider this 

is used by the Septuagint to passage and Col. iv. 1, (which 

mean itaqus^ propterea [there- see) as some early strokes, from 

fore], appears from Mintert. the spirit of Christianity, at the 

St/monds, root of slavery : for if Christi- 

Eph. vi. 9. Forbearing ans were forbidden threats^ 

threatening. 2 Threatening, must much more, blows. As to th® 

here mean the threatening of general state of slaves among 

corporal punishment; for ser- the Greeks, my friend T. Clark- 

vants, at the time of the break- son thus describes it in his 

tn£ forth of the gospel, were ' Essay on the Slavery and Com- 

gsnerally slaves, and it is but saerce of the human specie** 



EfH. VI. 



( 336 ) 



Sect. xvr. 



heaven ; neither is there respect of persons with 
him." 

(< to Finally, my brethren, be strong in the Lord, 
and in the power of his might. ** Put on the whole 
armour of God, that ye may be able to stand against 
the wiles of the devil. i2 For we wrestle not against 
flesh and blood, but against principalities, against 
powers, against the rulers of the darkness of this 
world, against spiritual wickedness in high 'places*. 
"Wherefore take unto you the whole armour of God, 
that ye may be able to withstand in the evil day*, 
and having done all, to stand. - 4 Stand therefore, 
having your loins girt about with truth*, and having 



{Part l,chap. 4, Edit. 2, 1788) : 
* They were beaten, starved, 
tortured, murdered, at discre- 
tion ; they were dead in a civil 
sense ; they had neither name 
nor tribe ; were incapable of 
judicial process; were, in short, 
without appeal.' To an age 
deformed with such inhumanity 
the gospel speaks out, at once : 
Masters, forbear to threaten 
your slaves — do good to them — 
you have a Master in heaven 
who does not respect persons. — ■ 
Give them that which is just and 
equal. 

Eph. vi. 12. High places.'] 
Gr. heavenly things. It refers 
probably to an unsanctified, 
worldly spirit interfering in 
things pertaining to religion. 
Ueathen worship exemplified 



it amply at Ephesus ; nor h 
Christendom free ; nor can Pro- 
testants reproach Rome, as being 
themselves untainted. A. 

Eph. vi. 13. The evil day.] 
One might almost venture to 
translate it, this evil day, just 
described, wherein even religion, 
itself had spiritual wickedness 
among its professors. A. 

Eph. vi. 14. Loins girt about 
with truth. ] Shaw, speaking 
of the long loose garment of 
the people of the Levant (to 
which in shape a Scotch plaitf. 
has some resemblance), says it 
is frequently disconcerted, an# 
falls on the ground ; so that the 
person who wears it is every 
moment obliged to tuck it up, 
and fold it anew about his body f 
This shows, says he, the greai 



Sect. xvi. 



( 337 ) 



Eph. 



vi. 



on the breast-plate of righteousness ; ,5 and your feet 
shod with the preparation of the gospel of peace ; 
16 above all, taking the shield of faith, wherewith ye 
shall be able to quench all the fiery darts of the 
wicked : 17 and take the helmet of salvation, and the 
sword of the Spirit, which is the word of God : 
18 praying always with all prayer and supplication in 
the Spirit, and watching thereunto with all perse- 
verance, and supplication for all saints ; 19 and for 
me, that utterance may be given unto me, that I may 
open my mouth boldly, to make known the mystery 
of the gospel, 20 for which I am an ambassador in 
bonds*: that therein I may speak boldly, as I ought 



use there is of a girdle, whenever 
they are concerned in any active 
employment; and the force of 
the scripture injunction alluding 
thereto, in order to set about 

it. Travels ', p. 225. There 

is a beautiful allusion to the 
girdle, in Isaiah xi. 5, where 
speaking of the Messiah, the 
prophet says, " Righteousness 
shall be the girdle of his loins, 
and faithfulness the girdle of 
his reins." The Septuagint 
in the same place, where our 
translation has faithfulness , uses 
the word aA*?0«a, truth ; exactly 
agreeing with this passage of 
Paul. Much pleasant informa- 
tion on this subject will be found 
Mi Cruden's Concordance ; at 
the word girdle, A. 



Eph. vi. 20. An ambassa- 
dor in bonds.~\ More literally, 
in a chain. The Roman method 
of keeping prisoners was by 
chaining their right arm to the 
left, of the soldier that guarded 
them. Sometimes a prisoner 
was chained by each arm to 
a soldier on each side. This 
was Peter's case: Acts xii. 6. 
The reader may not think in- 
apposite, on this subject, a story 
concerning Agrippa : as it shows 
that the practice did not stamp 
an indelible infamy. Agrippa, 
we know, was a king. Being 
with the emperor Tiberius, or 
in his neighbourhood, he had 
done or said something to dis- 
please him : who thereon or- 
dered him to be thus bound, 



y 



Eph. vi. 



{ 338 ) 



Sect, xvi, 



to speak. u But that ye also may know my affairs, 
and how I do, Tychicus, a beloved brother and faith- 
ful minister in the Lord, shall make known to you 
all things : 22 whom I have sent unto you for the 
same purpose, that ye might know our affairs, and 
that he might comfort your hearts. " 

ct 23 p eace De to the brethren, and love with faith, 
from God the Father and the Lord Jesus Christ. 
24 Grace he with all them that love our Lord Jesus 
Christ in sincerity*. Amen/' 



The Epistle of Paul, the Apostle, to Philemon. 

ff PAUL, a prisoner of Jesus Christ, and Timothy 
our brother, unto Philemon, our dearly beloved, 
and fellow-labourer ; 2 and to our beloved Apphia, 
and Archippus our fellow-soldier, and to the church 



which was done, dressed as he 
was in purple. The only fa- 
Your obtained for him was that 
good-tempered fellows should 
be given to him for a guard, and 
that his friends should attend 
him. lie continued thus six 
months, until the death of Tibe- 
rius. The next emperor set 
him at liberty, and gave him a 
gold chain of the same weight 
as his iron one. This, he laid 
up as a monument in the temple 
all Jerusalem. Lardner. 



This I take to be Herod 
Agrippa, who afterwards diyd 
of worms ; father to the Agrip- 
pa of the Acts. 

Eph. vi. 24. Sincerity. ,] Gr„ 
atySxgcict, incorruptnesS) (as to 
doctrine and practice). At Tit. 
ii. 7, Sincerity may be allowed, 
because there uncGrruptness 
stands for £>icx.<pQo£w. Both 
words, aphtkarsia and adia- 
phthoria, are alike derived from 
ihe verb (phi^U) phtheiro^ to 
corrupt. A. 



Sect, xvi. ( 339 ) Philem. 

in thy house : 3 Grace to you and peace from God 
our Father, and the Lord Jesus Christ." 

" 4 I thank my God, making mention of thee al- 
ways in my prayers ( 5 hearing of thy love and faith, 
which thou hast toward the Lord Jesus, and toward 
all saints*), 6 that the communicat/on of thy faith 
may become effectual by the acknowledging of every 
good thing which is in you- in Christ Jesus*. 7 For 
we have great joy and consolation in thy love, be- 
cause the bowels of the saints are refreshed by thee, 
brother. 8 Wherefore, though I might be much bold 
in Christ, to enjoin thee that which is convenient, 
* yet for love's sake* I rather beseech thee, being 

Phil em. ver. 5. Hearing of thus : that the participation 

thy love and faith) which thou (or fellowship) of thy faith may 

hast toward the Lord Jesus become efficacious (or opera* 

and toward all saints.'] This five ), by the knowledge of every 

is a close translation ; but some, good thing which is in you y 

startled with the expression, through Christ Jesus: or, in 

faith towards all saints , would us through Christ Jesus : which 

transpose the phrase thus: — is the reading of Griesbach, who 

thy faith in the Lord Jesus, has ^*<*, for l^iv, in his text. The 

and thy love towards all saints, verse stands in our common text. 

This, however, omits Philemon's onus y aotvuvnx tyis zsistws era hepyns 

love to Christ, which is a main ysv^xi h Zmfyuo-si tsocyros uyocQn 

thing. I rather place the phrase ts h l^tv els Xpirov 'lycwv. See 

among those in which the apostle Acts vii. 53, for t\s in the sense 

was not studious of the niceties of by or through. Beza has per 

of language. Christum Jesum in his Latin 

Philem. ver. 6. That the com- version ; and Martin, par Jesus 

munication, SfcJ] I would consi- Christ, in his French. A. 

ider the 5th verse, preceding, as Philem. ver, 9. Yet for 

a parenthesis, and this verse as love's sake, fyc] The ten* 

describing the object of the derness and delicacy of this 

prayer; and would translate it epistle has been long admired? 

Y 2 



Philem. 



( 340 ) 



Sect. xvi. 



such an one as Paul the aged, and now also a pri- 
soner of Jesus Christ : 10 I beseech thee for my son 
Onesimus, whom I have begotten in my bonds : 
" which in time past was to thee unprofitable, but 
now profitable to thee and to me : i2 whom I have 
sent again : thou therefore receive him, that is, mine 



a Though I might be much bold 
In Christ to enjoin thee that 
which is convenient, yet for 
love's sake I rather beseech thee, 
being Such an one as Paul the 
aged, and now also a prisoner 
of Jesus Christ. I beseech thee 
for my son Onesimus, whom I 
have begotten in my bonds." 
There is something, certainly, 
very melting and persuasive in 
this, and every part of the e- 
pistle. Yet, in my opinion, 
the character of St. Paul pre- 
vails throughout The warm, 
affectionate, authoritative teach- 
er is interceding with an absent 
friend for a beloved convert. 
He shows himself conscious of 
the weight and dignity of his 
mission, nor does he suffer Phi- 
lemon for a moment to forget 
it: "I might be much bold in 
Christ to enjoin, &c." He is 
careful also to recall, though 
obliquely, to Philemon's me- 
mory, the sacred obligation 
under which he had laid him, 
hy bringing him to the know- 
ledge of Jesus Christ; u I do 



not say to thee, how thou owest 
to me even thine own self be- 
sides. " Without laying aside, 
therefore, the apostolic charac- 
ter, our author softens the im- 
perative style of his address, 
with every sentiment and con- 
sideration that could move the 
heart of his correspondent. 

St. Paul's discourse at Miletus, 
his speech before Agrippa, his 
epistle to the Romans, that to 
the Galatians, chap. iv. 11 — 20, 
to the Philippians, chap. i. 29, 
—chap. ii. 2, the Second to the 
Corinthians, chap. vi. 1—13; 
and indeed some part or other 
of almost every epistle exhi- 
bits examples of a similar ap- 
plication to the feelings and 
affections of the persons whom 
he addresses. And it is obser- 
vable, that these pathetic effu- 
sions, drawn for the most part 
from his own sufferings and 
situation, usually precede a 
command, soften a rebuke, or 
mitigate the harshness of some 
disagreeable truth. Paley, Hor, 
Paul 



Sect. xyi. ( 341 ) Philem, 

own bowels : 13 whom I would have retained with 
me, that in thy stead he might have ministered unto 
me in the bonds of the gospel : 14 but without thy 
mind would I do nothing; that thy benefit should 
not be as it were of necessity., but willingly. 15 For 
perhaps he therefore departed for a season, that 
thou shouldest receive him forever; 46 not now as 
a servant, but above a servant, a brother beloved, 
especially to me, but how much more unto thee, 
both in the flesh and in the Lord ? 17 If thou count 
me therefore a partner, receive him as myself. 
18 If he hath wronged thee, or oweth thee aught, put 
that on mine account; * 9 I Paul have written it with 
mine own hand, I will repay it : albeit I do not say to 
thee, how thou owest unto me even thine own self 
besides. 20 Yea, brother, let me have joy of thee in 
the Lord : refresh my bowels in the Lord. 21 Having 
confidence in thy obedience I wrote unto thee, know- 
ing that thou wilt also do more than I say. " But 
withal prepare me also a lodging : for I trust that 
through your prayers I shall be given unto you." 

" 23 There salute thee, Epaphras, my fellow-prisoner 
in Christ Jesus ; 24 Marcus, Aristarchus, Demas, Lucas, 
my fellow-labourers. 25 The grace of our Lord Jesus 
Christ fowith your spirit. Amen." 



COLOSSE or Colossae f was a city of Phrygia, not 
supposed to have been in the apostle's time a place of 
very great eminence, though it had been formerly a 

V 

+ It is also called va many MSS. Colassae ; KoX*<r<r«/. 



( 312 ) Sect. xvi. 

large city. It lay in the neighbourhood of Laodicea, 
the capital of the province, which was still a city of 
considerable magnitude. The apostle Paul, with 
Silas his companion, are said, Acts xvL 6, to have 
gone throughout Phrygiain their journey from Lystra 
to Troas. On this occasion, then, there can be little 
doubt that the gospel was planted in Colosse, Laodi- 
cea, and Hierapolis : in which service it is likely that 
Timothy, who had then lately joined the apostle ( ver. 
1, 3), had a share. Some time after this, Paul visited 
Macedonia and Greece. Thence, in consequence of 
the vow which he made in Cenchrea, he went as far 
as Jerusalem, and afterwards tarried a considerable 
time at Antioch in Syria. He then set out again on 
his travels in Asia Minor, and " went over all the 
country of Galatia and PhrygIx\ in order, strengthen- 
ing all the disciples. " Acts xviii. 23. At this time, 
as far as words can be credited, there must have been 
another visit to these three Phrygian cities; and yet 
some persons, from the 7th, 8th, and 9th verses of the 
1st chapter of the ensuing epistle, have contended 
that the apostle, when he wrote it, had not been at 
Colosse : an opinion which they think strengthened 
by the 1st verse of the 2d chapter. The reader may 
readily turn to these passages, and may weigh their 
evidence ; and also turn to the note on Eph. i. 15. 
I shall only observe that Epaphras also (as indeed 
the text says), might have preached at Colosse, and 
being, as he was (ch. iv. 12), at Rome, might have 
brought the apostle further tidings; and that since 
Paul's departure from Colosse, other converts, had 



Sect. .xvi. ( 343 ) 

come in, who had not been acquainted with him 
personally. 

The heathen inhabitants of Phrygia were famous 
for the worship of Bacchus, in which both sexes prac- 
tised all sorts of debauchery, with a frantic rage which 
they pretended was inspired. These shameless rites 
were called the orgies of Bacchus (from the Greek 
word ocJr h orgee, rage). In chap, iii 5, 6, may be 
found an allusion to the bad practices sanctioned by 
this corrupt religion ; which also has been already 
mentioned in the note on Eph. v. 18. 

Colosse, together with Laodicea and Hierapolis,, 
are said by Eusebius ( Chron. Neron. 10), to have 
been destroved by an earthquake, about two years 
after the date of this epistle. Laodicea was afterwards 
rebuilt, as appears from Rev. i. 11. It is also men- 
tioned by Eusebius as the scene of controversy about 
the time of keeping Easter. The destruction was in 
Nero's reign ; it was one of the seven churches of 
Asia in Domitian's; and this controversy was in that 
of Marcus Aurelius and Lucius Verus; that is, about 
A. D. 63, 95, and 170, respectively. 



The Epistle of Paul, the Apostle, to the Colossians. 

(< PAUL, an apostle of Jesus Christ by the will of 
God, and Timotheus our brother, 2 to the saints and 
faithful brethren in Christ which are at Coiosse : 
Grace be unto you, and peace, from God our Father 
and the Lord Jesus Christ/' 



Col. 



( 344 ) 



Sect. xvi. 



" 3 We give thanks to God and the Father* o£ our 
Lord Jesus Christ, praying always for you, 4 since we 
heard of your faith in Christ Jesus, and of the love 
which ye have to all the saints, 5 for the hope whkh is 
laid up for you in heaven, whereof ye heard before in 
the word of the truth of the gospel ; 6 which is come 
unto you, as it is in all the world ; and bringeth forth 
fruit, as it doth also in you, since the day ye heard of 
it, and knew the grace of God in truth : 7 as ye also 
learned of Epaphras* our dear fellow-servant, who is 
for you a faithful minister of Christ ; 8 who also de- 
clared unto us your love in the Spirit. 9 For this cause 
we also, since the day we heard it, do not cease to pray 
for you, and to desire that ye might be filled with the 
knowledge of his will, in all wisdom and spiritual 
understanding; 10 that ye might walk worthy of the 
Lord unto all pleasing, being fruitful in every good 
work, and increasing in the knowledge of God ; 
11 strengthened with all might, according to his glo- 
rious power, unto all patience and long-suffering with 
joyfulness; "giving thanks unto the Father, which 
hath made us meet to be partakers of the inheritance 
of the saints in light : 13 who hath delivered us from 
the power of darkness, and hath translated us into the 
kingdom of his dear Son* : * 4 In whom we have re- 



Col, i. i. To God and the 
Father, Sfc.] More literally. 
To the God and Father, $,'c. 

Col. i. 7. Epaphras.'] From 
the Epistle to Philemon, ver. 
23, which was sent at the same 
time with this, it appears that 



Epaphras was at Rome when 
the apostle wrote. Macknight. 
Col. i. 13. Of his dear Son.'] 
A needless variation from the 
more emphatic original, ra via 
vns a.ya.'n^s aim : of the Son of 
his Love. A. 



Sect. xvi. ( 345 ) Col. i. 

demption through his blood, even the forgiveness of 
sins : 15 who is the image of the invisible God,, the 
first-born of every creature: 16 for by him were all 
things created, that are in heaven, and that are in 
earth, visible and invisible, whether they be thrones, 
or dominions, or principalities, or powers : all things 
were created by him, and for him : 17 and he is before 
all things, and by him all things consist. 18 And he 
is the head of the body, the church : who is the begin- 
ning, the first-born from the dead; that in all thi?igs 
he might have the pre-eminence. 19 For it pleased the 
Father that in him should all fulness dwell; 20 and, 
having made peace through the blood of his cross, by 
him to reconcile all things unto himself; by him I say, 
whether they he things in earth, or things in heaven. 
21 And you, that were sometime alienated, and ene- 
mies in your mind by wicked works, yet now hath he 
reconciled, 22 in the body of his flesh through death, to 
present vou holy and unblamable and unreproveable 
in his sight: 23 if ye continue* in the faith grounded 
and settled, and he not moved aw T ay from the hope of 
the gospel, which ye have heard, and w T hich was 
preached to every creature which is under heaven* ; 

Col. i. 23, If ye continue."] for all mankind, still this seems 
Or since ye continue, which to be a strong hyperbole. Par- 
some have thought a translation ver translates it, in every erect- 
more agreeable to the context. ture^ cSt. and simply remarks. 

Ibid. To every creature ' According to ver. 17 y where 

under heaven.~\ Newcome ex- the Greek prepositions arc the 

plains this, ' To Jews and Gen- same.* He refers to the words, 

tiles, and that very extensively.' "Christ in you, the hope of 

. — Allowing Jews and Gentiles, glory." Those who do not 

or Jews and Greeks^ to stand incline to admit inward revela- 



Col. i, 



( 346 ) 



Sect. xvi. 



whereof I Paul am made a minister; 24 who now re- 
joice in my sufferings for you, and fill up that which 
is behind of the afflictions of Christ in my flesh, for 
his body's sake, which is the church : 25 whereof I 
am made a minister, according to the dispensation of 
God which is given to me for you, to fulfil the word 
of God ; 26 even the mystery which hath been hid 
from ages* and from generations, but now is made 
manifest to his saints: 27 to whom God would make 
known what m the riches of the glory of this mystery 
among the Gentiles*; which is Christ in you, the 
hope of glory : 28 whom we preach, warning every 
man, and teaching every man in all wisdom; that w r e 
may present every man perfect in Christ Jesus : 
whereunto I also labour, striving according to his 
working, which worketh in me mightily /* 



tion, alter this in (Iv) to among 
(which sense it will often bear), 
as it is just before translated, 
ci among the Gentiles." I think 
in all these instances it should 
be rendered by in, and subjoin 
a few remarks : 

1. Purver's translation of 
ver. 23, ix every creature (if 
we allow with this very apostle, 
1 Cor. xii. 7, that the " mani- 
festation of the Spirit is given to 
every mem''''), seems to solve the 
difficulty of what otherwise ap- 
pears rather more hyperbolical 
than we should expect of the 
apostle's gravity : and h here 
cannot admit the sense of a- 
mong; for every creature (irexcrj} 



Tjj xltuc-i) being singular, it would 
be nonsense to say, among one 
individual. 

2. The phrase among the 
Gentiles, ver. 27, is only pro- 
per if (with our translators) we 
make it relate to make known. 
It may refer to riches, or to 
mystery, with neither of which 
words would among suit. 

o 

3. Christ could not literally 
be said to be among the Colossi- 
ans, and if spiritually, then truly 
in them. A. 

Col. i. 26. From ages, <5ft\] 
See note on 1 Cor. x. 11. 

Col. i. 27. Among the Gen- 
tiles,"] or in the Gentiles, sec 
ver. 23. 



Sect. xvi. ( 347 ) % Col. xi. 

c:i. n. " For I would that ye knew what great con- 
flict I have for you, and for them at Laodicea, and 
for as many as have not seen my face in the flesh; 

2 that their hearts might be comforted, being knit 
together in love, and unto all riches of the full assu- 
rance of understanding, to the acknowledgment of 
the mystery of God, and of the Father, and of Christ; 

3 in whom are hid ail the treasures of wisdom and 
knowledge. 4 And this I sav, lest any man should 
beguile you with enticing words*. 5 For though I be 
absent in the flesh, vet am I with you in the spirit, 
jc\ ing and beholding your order, and the steadfast- 
ness of your faith in Christ. 6 As ve have therefore 
received Christ Jesus the Lord, so walk ye in him : 
7 rooted and built up in him, and stablished in the 
faith, as ye have been taught, abounding therein 
with thanksgiving. 8 Beware lest any man spoil you* 
through philosophy and vain deceit, after the tra- 
dition of men, after the rudiments of the world, and 
not after Christ. 9 For in him dwelleth all the ful- 
ness of the Godhead bodily. 10 And ye are complete 
in him, which is the head of all principality and 
power: 1X in whom also ye are circumcised with the 
circumcision made without hands, in putting off the 
body of the sins of the flesh*, by the circumcision of 

Col. ii. 4. Enticing words.] sins, &c] So the words stand 

More literally. persuasive pords, in Greek ; but it has been pro- 

wiQ&foXoyia. A. posed to consider them as in- 

Col. ii. 8. Spoil you.~\ That verted, and that the order in a 

is, despoil or deprive you, name- translation should be the sins of 

ly. of your faith. Gt. <rv\x^m>, the body of fie sh. But the Vul- 

Col. ii. 11. Body of the gate leaves out of the sins. A. 



Col. ii. 



( 548 ) 



Sect. xvi. 



Christ : ,2 buried with him in baptism, wherein also 
ye are risen with him through the faith of the ope- 
ration of God, who hath raised him from the dead, 
* 5 And you, being dead in your sins, and the uncir- 
cumcision of your flesh, hath he quickened together 
with him, having forgiven you all trespasses ; * 4 blot- 
ting out the hand-writing of ordinances that was 
against us, which was contrary to us, and took it out 
of the way, nailing it to his cross* ( 1S and having 
spoiled principalities and powers*, he made a show 
of them openly, triumphing over them in it). 16 Let 
no man therefore judge you in meat, or in drink, or 
in respect of an holy-day, or of the new-moon, or 
of the sabbath-tfm/s : 17 which are a shadow of things 
to come; but the body is of Christ/' 

" 48 Let no man beguile you of your reward, in a 
voluntary humility, and worshipping of angels*, in- 



Col. ii. 14. Nailing if to his 
eross.J Grotius mentions a 
custom of transfixing antiquated 
edicts with a nail. Neiccome. 

Bonds are said to have been 
thus cancelled. 

Col. ii. 15. Having spoiled 
principalities y «Sfc] The word 
translated spoiled literally means 
to put off clothes ; and so here, 
figuratively, to divest of pozcer. 
But Wakefield contends for a 
different figurative meaning, to 
prepare for contest^ as wrestlers 
do by putting off their garments. 
Of course he docs not make it 
*hc governing verb to princi- 



palities; but leaves that office 
to what we render made a shots 
of. The reader may observe 
the word cross ends the 14th 
verse. He then goes on — "With 
which, after stripping himself 
for the combat, he made a pub- 
lic show, in triumph, of prin- 
cipalities and powers." The 
Greek consequently must be 
pointed thus: 'A-TTExWa/AEji©-, 

TKTtVy £V T3Xpfa<Tl<Z §gl&iA.£sV(TXS aitlvS 
h OCVTUi. 

Col. ii. IS. Worshipping 
of angels. ~\ It evidently appears 
from several passages in Pliilo, 



Sect. xvi. 



349 ) 



Col. it 



truding into those things which he hath not seen, 
vainly puffed up by his fleshly mind, 19 and not hold- 
ing the Head, from which all the body by joints and 
bands having nourishment ministered, and knit to- 
gether, increaseth with the increase of God. ^Where- 
fore, if ye be dead with Christ from the rudiments 
of the world, why, as though living in the world, are 
ye subject to ordinances, ( 21 touch not; taste not; 
handle not*; "which all are to perish with the 
using;) after the commandments and doctrines of 
men ? 23 which things have indeed a show of wisdom 
in will-worship and humility, and neglecting of the 
body ; not in any honour to the satisfying of the 
flesh." 

ch. in. Ci If ye then be risen with Christ, seek those 
things which are above, where Christ sitteth on the 
right hand of God. ~ Set your affection on things 



to have been the opinion of 
that learned Jew, that angels 
were messengers who presented 
our prayers to the Most High, 
as well as brought down his fa- 
vours to us. He represents this 
view of the matter, as most 
humble and reverential, and 
there is no doubt but it pre- 
vailed among other Jews (Com- 
pare Tobit xi. 14, xii. 12, 15). 
"Whether the heathens began so 
early as this to call those spirits 
Angels, which they had before 
called good Demons, I do not 
certainly know ; but it is evi- 



dent that soon after the apostles'" 
days, they speak of Angels and 
Archangels, and recommend tUa 
worship of them, under those 
names. Doddridge, from Burnet. 
Col. ii. 21. Touch noU 
taste not, Sfc.^ These prohibi- 
tions are thought to be some o( 
the ordinances which the apos- 
tle exhorts the Colossian con- 
verts to disregard. This appears 
somewhat plainer in the Greek, 
which might be literally trans- 
lated thus : Why are ye 

dogmatized to? Touch not: 



T. 



>doyiAX~4$0-Xsj x. t. A, 



Col. in. 



( 350 ) 



Sect. xvi. 



above, not on things on the earth. 5 For ye are 
dead, and your life is hid with Christ in God. 4 When 
Christ, who is our life, shall appear, then shall ye also 
appear with him in glory. 5 Mortify therefore your 
members which are upon the earth ; ^fornication, 
n n cleanness, inordinate affection, evil concupiscence, 
and covetousness, which is idolatry : 6 for which 
things' sake the wrath of God Cometh on the children 
of disobedience: 7 in the which ye also walked some- 
time, when ye lived in them. 8 But now ye also 
put off all these*; anger, wrath, malice, blasphemy, 
filthy communication out of your mouth. * Lie not 
one to another, seeing that ye have put off the old 
man with his deeds ; 10 and have put on the new man, 
which is renewed in knowledge after the image of 
him that created him : 11 where there is neither Greek 
nor Jew, circumcision nor uncircumcision, Barbarian^ 
Scythian, bond nor free: but Christ is all, and in 
all*." 

« 12 p u t on therefore, as the elect of God, holy and 
beloved, bowels of mercies, kindness, humbleness of 



Col. iii. 5. Fornication^ A 
supplementary word seems to be 
more wanting here than in many 
places where the translators 
have inserted one. I would 
propose the word fleeing, to be 
prefixed in italic. A. 

Col. iii. 8. But now ye also 
put off all these. J This is to 
be understood imperatively : 
But now put off. 'AnoSza-Ss. 

Col. iii. 11. Where there 



is. S)C.~] The sense seems to be. 



iii which 



new man. 



the 



character of country, and of 
rank are lost; and, " Christ" 
forming the chief character u in 
olL"' all are united in one. — ■ 
I remember a minister closing a 
long and lively declaration with 
an allusion to such a state, in 
these words .- 4 when every coun- 
try shall be our country ; and 
every man, our brother.' A. 



Sect. xvi. ( 351 ) Col. in, 

mind, meekness, long-suffering ; 13 forbearing one 
another, and forgiving one another, if any man have 
a quarrel* against any : even as Christ forgave you, 
so also do ye. i4 And above all these things put on 
charity*, which is the bond of perfectness. * 5 And 
let the peace of God rule in your hearts, to the 
which also ye are called in one body; and be ye 
thankful. 16 Let the word of Christ dwell in you 
richly in all wisdom ; teaching and admonishing one 
another in psalms, and hymns, and spiritual songs, 
singing with grace in your hearts* to the Lord. 
17 And whatsoever ye do in word or deed, do all in 
the name of the Lord Jesus, giving thanks to God 
and the Father by him." 

<c is wives, submit yourselves unto your own hus- 
bands, as it is lit in the Lord. 19 Husbands, love your 
wives, and be not bitter against them. 20 Children, 
obey your parents in all things ; for this is well- 
pleasing unto the Lord. 21 Fathers, provoke not your 
children to anger, lest they be discouraged." 

" 22 Servants, obey in ail things your masters ac- 
cording to the flesh ; not with eye-service, as men- 
pleasers ; but in singleness of heart, fearing God: 
23 and whatsoever ye do, do it heartily, as to the Lord 
and not unto men.; 24 knowing that of the Lord ye 
shall receive the reward of the inheritance : for ye 
serve the Lord Christ. 2S But he that doeth wrong 

Col. iii. 13. Quarrel^ Ra- Col, III. 16. Singivg, with 

ther ? complaint i jaom^v. A. grace in your hearts.^) The 

Col. iii. 14. Charity. ] Here order of the words in the original 

also say, Love. See note on is with grace? singing in your 

1 Cor. xiii.. i hearts, 



Col. hi. 



( 352 ) 



Sect. xvr. 



shall receive for the wrong which he hath done : 
and there is no respect of persons*, (ch. iv.) * Mas- 
ters, give unto your servants that which is just and 
equal ; knowing that ye also have a Master in hea- 
ven.*" 

'* 2 Continue in prayer, and watch in the same 



Col. iii. 25. Respect of 
persons."] Gr. 'S7£oa , wz<7oA»j4>«as : 
acceptance of persons. Yet 
our translators* term seems a 
very good one. 

Col. iv. 1. Masters, give, 
fyc] See note on Ephes. vi. 9. 

Ibid. Beza properly remarks 
that this verse belongs to the 
former chapter. The follow- 
ing verses are not, like that 
chapter, addressed to particular 
ranks of men ; but to the church 
of Colosse. 

Though there had long been 
various divisions of the books 
of the N. T. the present chap- 
ters were introduced, in the 
twelfth century, by a learned 
commentator, the cardinal Hugo 
de S. Caro. The verses were 
invented long after, in the six- 
teenth century, and the invent- 
or, the famous printer Robert 
Stephens of Paris, first printed 
a Testament with them in the 
year 1551. It is said, by his 
son H<nry, also a famous print- 
er, that he made this division 



on a journey from Lyons to 
Paris. This too is a, useful de- 
vice; but not executed with that 
accuracy which might easily have 
been obtained, and which he 
probably would have reached, 
if he had been more at leisure in 
his closet. A. 

Col. iv. 2. Continue, Sfc.J 
Hardly strong enough, as a trans- 
lation of iffgos-xxgTvgEiTE. At Rom. 
xii. 12, the participle of this 
verb, in the same sense, is ren- 
dered, continuing instant. Per- 
severe would be a good word. 
The deeply proved soul knows 
that a sense of unworthiness 
often discourages from prayer. 
Still let such receive the aposto- 
lic exhortation, Persevere; and, 
to crown all, the exhortation of 
the Lord himself in his encour- 
aging parable, Luke xviii. 1 5 
&c. If any shall say, Who are 
these elect ? — Are not those such 
who are crying to him, day and 
night? — Thus, who are child- 
ren? — Are not those such > 
who cry, Abba ? A. 



Sect. xvi. ( 35$ ) Col, it. 

with thanksgiving ; 3 withal, praying also for us, that 
God would open unto us a door of utterance, to 
speak the mystery of Christ, for which I am also in 
bonds: 4 that I may make it manifest, as I ought to 
speak. 5 Walk in wisdom toward them that are with- 
out, redeeming the time. 6 Let your speech be alway 
with grace, seasoned with salt, that ye may know 
how ye ought to answer every man." 

" 7 All my state shall Tychicus declare unto you, 
Who is a beloved brother, and a faithful minister, 
and fellow-servant in the Lord : 8 whom I have sent 
unto you for the same purpose, that he might know 
your estate, and comfort your hearts ; 9 with Onesi- 
mus, a faithful and beloved brother, who is one of 
you. They shall make known unto you all things 
which are done here." 

" to Aristarchus my fellow-prisoner* saluteth you, 
and Marcus*, sister's son to Barnabas, (touching 

Col. iv. 10. Aristarchus, fyc] tie to Philemon, Aristarchus is 
A Jew, ver. 11; of Thessalonica, not called fellow prisoner ; but 
Acts xx. 4. He suffered for Epaphras is. The iEthiopic ver- 
Paul at Ephesus, being hurried sion omits the words my fellow- 
by the populace into the thea- prisoner ; but that version is 
tre, about the affair of Deme- not considered high authority, 
trius, Acts xix. 29. He was Both might be prisoners. A. 
then Paul's fellow-traveller, and Ibid. Marcus.] There is 
he also went with him from scarcely a doubt that this is 
Greece to Jerusalem, ch. xx. 4. that Mark who went with Bar- 
He was probably with him du- nabas, when Barnabas and Paul 
ring his imprisonment in Csesa- separated. Paul seems now re- 
rea, as we find him embarking conciled ; but it admits of doubt 
with him for Italy, ch. xxvii. 2; that they ever bore any enmity, 
and finally he became his fellow- Barnabas wished to take his ne- 
'prisoner at Rome. la the epis- phew with Mm on the proposed 



Col. iv. 



( 354 ) 



Sect, xvi. 



%vhom ye received commandments : if he come unto 
you, receive him;) 11 and Jesus, which is called 
Justus*, who are of the circumcision. These only 
are my fellow-workers unto the kingdom of God, 
which have been a comfort unto me. 12 Epaphras, 
who is one of you, a servant of Christ, saluteth you, 
always labouring fervently for you in prayers, that 
ye may stand perfect and complete in all the will of 
God. 13 For I bear him record, that he hath a great 
zeal for you, and them that are in Laodicea, and them 
in Hierapolis. 14 Luke, the beloved physician*, and 



circuit, Acts xv. 36, 37. Paul 
objected, because Mark, on a 
similar journey, had forsaken 
them, in order to return home, 
Acts xiii. 13 "(where, and at 
ver. 5, of that chapter, he is 
called John: such being his' 
name, and his surname, Mark). 
The contention which ensued 
might make it proper that they 
should not travel together ; but, 
being Christians, they might, 
each of them, wish each other 
good speed on their respective 
journeys; and probably the 
gospel was more widely spread 
by means of their separation. 
Observe, also, that in the next 
verse Paul calls Mark a fellow- 
labourer, who had been a com- 
fort to him; namely, at Rome. 
The mother of this Mark was 
Mary, a woman whose house 
appears to have been a chief 



place of resort for the early 
Christians : to w r hich Peter re- 
sorted after his miraculous deli- 
verance from prison. See Acts 
xii. 12. 

Col. iv. 11. Jesus, culled 
Justus."] The former is the 
name of a Jew. The latter seema. 
to show that he was in good re- 
port at Rome, his additional 
name (like Mark's) being Latin* 
Col. iv. 14. Luke the be. 
loved physician,"] That Luke 
was with Paul at Rome is evi- 
dent from his using the word 
we in describing Paul's voyage, 
and arrival there : Acts xxvii. 1, 
xxviih 16. He had long been 
a constant, or very frequent 
attendant of the apostle ; and it 
appears, from 2 Tim. iv, 11, that 
he stood by him nearly, if not 
quite, to the last. Luke has 
beet) supposed not to have been 



Sect. xvi. 



( 355 ) 



Col* iv, 



Demas, greet you. * 5 Salute the brethren which are 
in Laodicea, and Nymphas, and the church which is 
in his house. i6 And when this epistle is read among 
yoUj cause that it be read also in the church of the 
Laodiceans; and that ye likewise read the epistle 
from Laodicea*. 17 And say to Archippus*, Take 
heed to the ministry which thou hast received in the 
Lord, that thou fulfil it." 

" 18 The salutation by the hand of me Paul. Re- 
member my bonds. Grace he with you. Amen." 



originally a Jew : an opinion 
which receives much counte- 
nance from this epistle, in which 
Paul, after mentioning Aristar- 
chus, Marcus, and Jesus, as of 
the circumcision, then goes on 
to mention Luke and Dernas. 
See Paley (Ilorce Paulina, p. 
287). This Demas, at length, 
deserted his friend, as appears 
by 2 Tim. iv. 10. 

Col. iv. 16. The epistle 
from Laodicea.] There have 
been many conjectures concern- 
ing what is meant by this. Some 
have thought it to be the epistle 
to the Ephesians ; or rather, 
that the epistle to the Ephesians 
was a kind of circular letter, 
in the copies of which the names 
of the respective churches were 
variously inserted after the 
words in ver. 1. To the saints 



which are at — . Michael is leans 
to this opinion. Why may we 
not understand it to have been 
an epistle, which the apostle 
had sent to Laodicea, and of 
which he might direct Onesimus 
to bring, or fetch a copy from 
that city? It then, at Colosse, 
would be properly the epistle 
from Laodicea. There is extant 
a writing purporting to be an 
epistle to the Laodiceans ; but it 
is now accounted spurious. A» 
Col. iv. 17. Say to Ar- 
chippus, $c.~\ I think we must 
consider this rather as caution., 
and encouragement, than re- 
proof: for, in the epistle to 
Philemon, who lived at CoIosse ? 
and which was written about 
the same time with this epistle, 
Paul calls Archippus^ his fellow* 
soldier. 



Z 2 



( 356 ) Sect, xy, 

IN perusing the foregoing epistle, the reader may 
have perceived many coincidences with the epistle 
to the Ephesians. This is natural with respect to two 
letters written on the same subject, and so nearly at 
the same time, as to have been sent by the same 
messenger. 

Paley, who remarks that the leading doctrine of 
both epistles is the union of Jews and Gentiles under 
the Christian dispensation, says that the doctrine in 
both is established by the same arguments, or, more 
properly speaking, illustrated by the same simili- 
tudes. The following passages are adduced as ex- 
amples ; which it may gratify the reader to examine ; 
Compare Ephes. i. 22, with Colos. i. 18 ; 
ii. 14, 15, • . ii. 14; 

15, . . iii. 10, 11; 

16, . . 1 i. 18, 21; 
v 20, . . . ii. 7; 

iv. 15, 16, . . . 19. 
In the following passages, not only the idea but 
almost the very words are the same : 

Ephes. i. 7, and Colos. i. 14; 
10, . . . . 20; 
iii. 2, 5, . . . 25, 26; 
v. 19, . . . iii. 16; 
vi. 22, . . . iv. 8. 
These also are resemblances noticed by Paley, who 
further remarks that there are other parallel pas- 
sages, in which the corresponding words do not 
Stand in exactly the same order, but are mixed with 
©ther phrases ; and in the first of the instances which 
he adduces, with two parentheses, in the apostle's 



Sect. xvi. 



( 357 ) 



manner. The reader may see the parentheses in the 
text : 

Ephes. i. 19, — ii. b, and Colos. ii. 12, 13; 
iv. 2, 4, iii. 12, 15; 



16, 

22, 24, 
32, 
v. 6, 8, 
15, 16, 



ii. 19; 
iii. 9, 10; 
13; 
6, 8; 
iv. 5 ; 



vi. 19, 20, 3, 4. 

There is also in each epistle an exhortation to the 
discharge of divers relative duties, couched in lan- 
guage nearly similar. It may be just observed that 
Ephesus and Colosse, though in different provinces 
of Asia Minor, do not appear, so far as we can trust 
to maps, to have been very distant from each other ; 
and it is therefore at least possible that manners not 
very dissimilar may have obtained in these two Asi- 
atic cities, 



The Philippians, the epistle to whom next claims 
our attention, inhabited a city of Europe far distant 
from either Ephesus or Colosse. Philippi was in Ma- 
cedonia, near the confines of Thrace. It lies not far 
from the sea, as it were at the head of the Archipela- 
go. It was so named from Philip, king of Macedon, 
who repaired and enlarged it ; but its more ancient 
name was Dathos. It was also called Crenides from 
its numerous springs, whence flowed the river men- 
tioned Acts xvi. 13 : x.gm, kreenec, in Greek meaning 
a spring. Julius Caesar is said to have planted there 
a Roman colony ; and the neighbourhood of Philippi 



( 358 ) Sect. xvi. 

was the scene of conflict between him and Pompey, 
and afterwards between his assassinators Brutus and 
Cassius, and his partisans Antony and Octavius. It 
is said still to retain some monuments of its former 
splendour; although it is much depopulated, and 
sunk to decay. 

Paul seems to have loved his Philippian converts 
with a peculiar warmth of affection. On his first visit 
he had suffered much cruel treatment from the magi- 
strates ; but had nevertheless planted a society of 
Christians, who appear to have returned the love of 
their apostle by a very assiduous attention to him. 
As a testimony of their love, they had made a contri- 
bution for him, and had sent it to Rome, by Epa- 
phroditus, one of their number. On this journey, 
or more probably after his arrival at Rome, Epaphro- 
ditus had a violent fit of sickness, the news of which 
had reached, and had afflicted his brethren at Philippi. 
But he recovered, and was the bearer of the following 
excellent letter to his fellow citizens, acknowledging 
their benevolence, and abounding with Christian 
doctrine and exhortation. 



The Epistle of Paul, the Apostle, to the Philippians. 

s< PAUL and Timotheus, the servants of Jesus 
Christ, to all the saints in Christ Jesus which are at 
Philippi, with the bishops and deacons* : 2 Grace be 

Phil. i. 1. Bishops and dea- and ministers. The first dea- 
cons.] Probably we might as cons or ministers (Acts vi.) seem 
well render it simply, Overseers to have been appointed for 



Sect, xvi. ( 359 ) Phil. i. 

unto you, and peace, from God our Father, and from 
the Lord Jesus Christ/' 

" 3 1 thank my God upon every remembrance of 
you, 4 always in every prayer of mine for you all, 
making request with joy, 5 for your fellowship in the 
gospel from the first day until now ; 6 being confi- 
dent of this very thing, that he which hath begun a 
good work in you, will perform it until the day of 
Jesus Christ : 7 even as it is meet for me to think this 
of you all, because I have you in my heart ; inas- 
much as both in my bonds, and in the defence and 
confirmation of the gospel, ye all are partakers of 
my grace*. 8 For God is my record, how greatly I 
loner after vou all in the bowels of Jesus Christ. 

9 And this I pray, that your love may abound yet 
more and more in knowledge and in all judgment; 

10 that ye may approve things that are excellent ; 
that ye may be sincere and without offence till the 

temporal services. Purver, of Phil. i. 7. Ye all are par- 

course, translates thus the words takers of my grace."] Ivfxonuvus 

liricxoirots kxi oix-aovois. His note fj.a Tys ^xeiros tctavrxs v^axs ovrxt. 

is as follows : Palcy, after Pearce, renders 

'Overseers: As rendered in these words thus: Ye all are 

the common translation, Acts joint contributors to the giff> 

xx. 28 ; and its verb accordingly, whwh I have received. Paley 

1 Pet. v. 2. Ministers : So ren- observes that to the Philippians, 

dered, Mat. xx. 26, Mark x. who had sent Epaphroditus with 

43, Rom. xiii. 4. and xv. 8. a present to the apostle in his 

1 Cor. iii. 5, 2 Cor. iii. 6, and imprisonment at Rome, some 

vi. 4, andxi. 15, 23, Gal. ii. 17, passages, which appear obscure 

Eph. iii. 7, and vi. 21, Col. i. to us, were perfectly clear. 

7, 23, 25, and iv. 7, 1 Thess. iii. They are that before us, chap. 

2, 1 Tim. iv. 6,' ii. 25—30, and chap. iv. 10— IS, 



Phil, i; 



( 360 ) 



Sect, xvi, 



day of Christ ; u being filled with the fruits of right* 
eousness, which are by Jesus Christ, unto the glory 
and praise of God." 

" 12 But I would ye should understand, brethren, 
that the things which happened unto me have fallen 
out rather unto the furtherance of the gospel ; 13 so 
that my bonds in Christ are manifest in all the pa- 
lace, and -in all other places; 14 and many of the 
brethren in the Lord, waxing confident by my bonds*, 
are much more bold to speak the word without fear. 
15 Some indeed preach Christ even of envy and 
strife* ; and some also of good will : 16 the one preach 
Christ of contention, not sincerely, supposing to add 
affliction to my bonds : % but the other of love, 
knowing that I am set for the defence of the gospel. 
* 8 What then ? notwithstanding, every way, whether 
in pretence, or in truth, Christ is preached; and I 
therein do rejoice, yea, and, will rejoice. 19 Fpr 
I know that this shall turn to my salvation through 



Phil, i, 14. Waxing confi- 
dent hjj my bonds.'] Probably 
owing to the lenity of the treat- 
ment which Paul was then ex-! 
periencing at Rome : where, 
though a prisoner, he lived in 
his own hired house ; and free- 
ly received his friends. The 
Christian patience, also, and 
fortitude, with which he bore 
his sufferings (for we must not 
forget the Ci soldier that kept 
him," and the chain ; see note 
an. Acts xxiv. 23)^ and his mi* 



daunted and still active mind, 
could not fail of having their 
beneficial effect on the Roman 
converts. A. 

Phil. i. 15. Preach Christ 
even of envy and strife.'] This 
seems to refer to some busy and 
superficial receivers of the gos- 
pel at Rome ; who wanted to be 
eminent, and envied the just 
eminence of the apostle. Still 5 
he seems to allow that they 
spread the knowledge of Christi= 
anity, 



Sect. xvi. ( 361 ) Phil. i. 

your prayer,, and the supply of the Spirit of Jesus 
Christ, io according to my earnest expectation* and 
my hope, that in nothing I shall be ashamed, but that 
with all boldness, as always, so now also Christ shall 
be magnified in my body, whether it #eby life, or by 
death. 21 For to me to live is Christ, and to die is 
gain. 22 But if I live in the flesh, this is the fruit of 
my labour : yet what I shall choose, I wot not. 23 For 
I am in a strait betwixt two, having a desire to de- 
part, and to be with Christ; which is far better: 
24 nevertheless to abide in the flesh is more needful 
for you. 25 And having this confidence, I know that 
1 shall abide and continue with you all*, for your 
furtherance and joy of faith ; 26 that your rejoicing 
may be more abundant in Jesus Christ for me, by my 
coming to you again. 27 Only let your conversation 
be as it becometh the gospel of Christ : that whether 
I come and see you, or else be absent, I may hear of 
your affairs, that ye stand fast in one spirit, with one 
mind striving together for the faith of the gospel ; 
26 and in nothing terrified* by your adversaries; 
which is to them an evident token* of perdition^ 

Phil. i. 20. Earnest expect- for remain. A. 
ation.] See the note on Rom. Phil. i. 23. Terrified.] Pos- 

viii. 19. A. sibly, alarmed would be full as 

Phil. i. 25. Abide and con- good a word. The Greek word 

Untie with you all."] Rather, W]vfo//,svo/ implies something of 

using the same verb in each sudden fear. A. 
part, and inserting a comma, Ibid. Evident token, ] Which 

let it run thus: Remain, and. constancy as it shows the truth 

remain with you all — y^vu xa.i of that gospel which ye believe, 

trvfA.'zrxgcitxww mcto-iv v(aiv. Let also is to your adversaries a proof 

abide, in ver. '24, be changed, that they deserve destruction 



Phil. i. 



( 362 ) 



Sect. xvi. 



hut to you of salvation, and that of God. 29 For un- 
to you it is given* in the behalf of Christ, not only 
to believe on him, but also to suffer for his sake; 
s * having the same conflict which ye saw in me, and 
now hear to be in me.*' 

ch. ii. ce If there be therefore any consolation in 
Christ, if any comfort of love, if any fellowship of 
the Spirit, if any bowels and mercies, * fulfil ye my 
joy, that ye be like-minded, having the same love, 
heing of one accord, of one mind. 3 Let nothing be 
done through strife or vain-giory : but in lowliness of 
mind let each esteem other better than themselves. 
4 Look not every man on his own things, but every 
man also on the things of others. 5 Let this mind be 
in you, which was also in Christ Jesus : 6 who, being 
in the form of God, thought it not robbery to be 
equal with God : 7 but made himself of no reputa- 
tion*, and took upon him the form of a servant, and^ 
was made in the likeness of men : 8 and being found 
in fashion as a man, he humbled himself, and became 
obedient unto death, even the death of the cross. 
? Wherefore God also hath highly exalted him, and 



for rejecting it, and for persist- 
ing in their vices ; and it is to 
you a proof that the God who 
now supports you, will reward 
you hereafter. Newcome. 

Phil. i. 29. Unto you it is 
given — not only to believe — 
hut to suffer.] Given is not 
fully expressive of the original 
word iy^x^t<T%m : which is, the 
free grace and favour is be* 



stowed. Blackwally Sac. Clas. 
p. 2. c. 1, §. 3. 

Phil. ii. 7. But made him- 
self of no reputation.] The 
original word, Ihsvohts, may well 
be supposed to imply the idea 
that Christ emptied himself, 
diminished himself,divested him- 
self; his antecedent glory being 
referred to. Newcome. 



Sect, xvi. ( oQ3 ) Phil. ii, 

given hiin a name which is above every name ; *° that 
at the name* of Jesus every knee should bow, of 
things in heaven, and things in earth, and things un- 
der the earth ; M and that every tongue should con- 
fess that Jesus Christ is Lord, to the glory of God the 
Father/' 

" ,2 Wherefore, my beloved, as ye have always 
obeyed, not as in my presence only, but now much 
more in my absence, work out your own salvation 
with fear and trembling. * 3 For it is God which 
workcth in you, both to will and to do of his 
good pleasure. 14 Do all things without murmurings 
and disputings: 15 that ye may be blameless and 
harmless, the sons of God, without rebuke, in the 
midst of a crooked and perverse nation, among whom 
ye shine as lights in the world : 16 holding forth the 
word of life ; that I may rejoice in the day of Christ, 
that I have not run in vain, neither laboured in vain. 
* 7 Yea, and if I be offered* upon the sacrifice and 
service of your faith, I joy, and rejoice with you all. 
* 8 For the same cause also do ye joy, and rejoice with 
me*. 

" 19 But I trust in the Lord Jesus to send Timo'theus 
shortly unto you, that I also may be of good comfort^ 

Phil. ii. 10. At. the name.~\ this verse, and the whole of the 

Or, in the name. Seeker, next, would more resemble the 

quoted by Newcome. original thus : / rejoice, and 

Phil. ii. 17. If I be offered."] jointly rejoice with all of you. 

Gr. If I be poured forth: al- On this account also, do ye re~ 

lading either to the Jewish joke, and jointly rejoice with 

drink-offerings, or to the liba- me. Xaiga xxt anr/ou^a ^sxaiv vyt.tv e 

tions of the heathen, in their To Vaclro, xat I^hs *yaut>rn yju 

sacrifices, The latter part of rvf^cciesrs [aqi. A. 



Tihl. tt f ( 3.64 ) Sect, xvi, 



# 



when I know your state. 2 ° For I have no man like 
minded^ who will naturally care for your state 
"' For all seek their own, not the things which are 
Jesus Christ's. 22 But ye know the proof of him, 
that, as a son with the father, he hath served with me 
in the gospel. 23 Him therefore I hope to send pre- 
sently, so soon as I shall see how it will go with me. 
2 * But I trust in the Lord, that I also myself shall come 
shortly. 25 Yet I supposed it necessary to send to 
you Epaphroditus, my brother, and companion in 
labour, and fellow-soldier, but your messenger, and 
he that ministered to my wants. 26 For he longed 
after you all, and was full of heaviness, because that 
ye had heard that he had been sick. 2? For indeed 
he was sick nigh unto death : but God had mercy on 
him; and not on him only, but on me also, lest I 
should have sorrow upon sorrow. 2? I sent him there- 
fore the more carefully, that, when ye see him again, 
ye may rejoice, and that I may be the less sorrowful. 
Z9 Receive him therefore in the Lord with all glad- 
ness ; and hold such in reputation : 3 ? because for 
the work of Christ he was nigh unto death, not re- 
garding his life, to supply your lack of service* to- 
ward me.'' 

ch. in. cc Finally, my brethren, rejoice in the Lord. 
To write the same things to you, to me indeed is not 
grievous, but for you it is safe. 2 Beware of dogs, 

Phil. ii. 20. Your, state.] service.]. That is, your want 

Rather, your affairs or con- of an opportunity to send to 

term : rx nttp t vfxwv, me your donation. See ch* 

Phil, ii. 30., Your lack of iv. 10. 



Sbct. XVI, 



( 365 ) 



Pffll. us* 



beware of evil workers, beware of the concision*. 
3 For we are the circumcision, which worship God in 
the spirit, and rejoice in Christ Jesus, and have no 
confidence in the flesh. 4 Though I might also have 
confidence in the flesh. If any other man thinketh 
that he hath whereof he might trust in the flesh, I 
more : * circumcised the eighth day, of the stock of 
Israel, of the tribe of Benjamin, an Hebrew of the 
Hebrews*; as touching the law, a Pharisee; 6 con- 



Phil, iii. 2. The concision.] 
A term of contempt, somewhat 
as if he had said, Beware of these 
mere cutters of the flesh ; for 
we are the true circumcision, 
fee. The term Dogs is said to 
be a name given by the Jews to 
the Gentiles, here retorted up- 
on themselves. It seems that 
this opprobrious title was bene- 
Tolently alluded to by Christ, 
in his reply to the Syro-phceni- 
cian woman ; and probably in 
order to draw from her that 
memorable, and humble answer, 
which gave him occasion to ex- 
claim, " O woman, great is thy 
faith." See Matth. xt. 26, 
and Mark vii. 27. 

Phil. iii. 5. A Hebrew of 
the Hebrews.] The Jews who 
lived among the Greeks, and 
who spake their language, were 
called Hellenists [This word is 
translated Grecians^ Acts vL 1, 
li. 29, xi. 20]. Many of these 



were descended from parents 
of whom only one was a Jew: 
Of this sort was Timothy, Acts 
xvi. 1. But those who were 
born in Judea of parents rightly- 
descended from Abraham, and 
who, receiving their education 
in Judea, spake the language 
of their forefathers, aud were 
instructed in the laws and learn- 
ing of the Jews, were reckoned 
more honourable than the Helle- 
nists ; and, to mark the excel- 
lence of their lineage, education, 
and language, they were called 
Hebrews : a name the most an- 
cient and therefore the most 
honourable, of all the name?? 
borne by Abraham's descend? 
ants. Paul indeed was born at 
Tarsus in Cilicia: yet, haying 
received his education [or pro* 
bably finished it] in Jerusalem, 
speaking the language usee! 
there, and understanding ih® 
Hebrew in which the Spfiptp.fSf 



Peil. ni. 



( 36o ) 



Sect. xiv. 



cerning zeal, persecuting the church ; touching the 
righteousness which is in the law, blameless. 7 But 
what things were gain to me, those I counted loss for 
Christ. 8 Yea, doubtless, and I count all. things but 
loss, for the excellency of the knowledge of Christ 
Jesus my Lord : for whom I have suffered the loss of 
all things, and do count them but dung, that I may 
win Christ, 9 and be found in him, not having mine 
own righteousness, which is of the law, but that 
which is- through the faith of Christ, the righteous- 
ness which is of God by faith : 10 that I may know 
him, and the power of his resurrection, and the fel- 
lowship of his sufferings, being made conformable 
unto his death ; 41 if by any means I might attain un- 
to the resurrection of the dead. 12 Not as though I 
had already attained*", either were already perfect : 



were written, he was a Jew 
of the most hononurable class. 
Macknight, abridged. Spiritu- 
ally-minded men at this day 
esteem as nothing, descent and 
other exterior qualifications. 
And here, we find that the apos- 
tle seems to have heaped toge- 
ther his honours, only in order to 
Jay them at the feet of u Christ 
Jesus, his Lord." See ver. 8. 

Phil. iii. 12. 13. Attained— 
apprehend — apprehended. ] Not 
very intelligible. The three 
verbs are the same in Greek, 
except that the first is simple, 
theothers 5 compounds: Ku^Qam^ 
n.a.ra?*cttA,Qavw. The x«t« cannot 



be used here in a bad sense, nor 
as implying the adverb, dozen. 
It probably only angments the 
sense. J^et us then take ths 
verbs in their most usual one, 
receiving. — Not as though I 
had already received \_my full 
reward], or were already per- 
feet; but I follozc on* that I 
maij receive [niy crown of glo- 
ry\ for which I was received 
by Christ [as one of his apos- 
tles']. So, in ver. 13, for appre- 
hended, read received; and in- 
deed Paul tells us that he long- 
ed to receive the prize. To 
apprehend a prize would be an 
odd English phrase. 



Sect. xvi. ( 567 ) Phil. in. 

but I follow after, if that I may apprehend that for 
which also I am apprehended* of Christ Jesus. 
13 Brethren, I count not myself to have apprehend- 
ed* ; but this one thing I do, forgetting those things 
which are behind, and reaching forth unto those 
things which are before, t4 1 press toward the mark* for 
the prize of the high calling of God in Christ Jesus. 
** Let us therefore, as many as be perfect, be thus 
minded : and if in any thing ye be otherwise mind- 
ed, God shall reveal even this unto you. 16 Never- 
theless, whereto we have already attained, let us 
walk by the same rule, let us mind the same thing." 
" t7 Brethren, be followers together of me, and 
mark them which walk so as ye have us for an en- 
sample ; t8 (for many walk, of whom I have told you 
often, and now tell you even weeping, that they are 
the enemies of the cross of Christ : 19 whose end is 
destruction, whose God is their belly, and ivfiose 
glory is in their shame, who mind earthly things;) 
20 for our conversation is in heaven* ; from whence 

Phil. iii. 14. Tozcard the fectly accurate version of tzo?*- 

mark.~\ Or, Along the mark : «ap*«. But take the remarks of 

alluding to the prescribed limits Parkharst: c A state, commu- 

in which the racers were to go, nity, or political society (as it 

in the Grecian games, which were] to which one belongs, 

space was marked out by a line. Occurs Phil. iii. 20. See Ra- 

The apostle, therefore, is thought phelius and Woifius on the place, 

to mean, that he ran his course and compare Eph. ii. 19, Keb. 

within the exact line, or by the xii. 22, xiii. 14, Gal. iv. 26V 

exact rule, of divine appoint- The reader may be pleased and 

ment. Macknight, abridged. edified by turning to these places, 

Phil. iii. 20. For our con- One might venture to render the 

versation is in heaven.] The passage — our citizenship is in 

word conversation is not a per- heaven. 



Phil. hi. 



( 36§ ) 



Sect. xvu 



also we look for the Saviour, the Lord Jesus Christ : 
21 who shall change our vile body, that it may be 
fashioned like unto his glorious body*, according to 
the working whereby he is able even to subdue all 
things unto himself/' 

ck. iv. " Therefore, my brethren dearly beloved 
and longed for*, my joy and crown, so stand fast in 
the Lord, my dearly beloved. 2 1 beseech Euodias, 
and beseech Syntyche, that they be of the same mind 
in the Lord. 3 And I entreat thee also, true yoke- 
fellow*, help those women which laboured with me 
in the gospel, with Clement* also, and with other 
my fellow-labourers, whose names are in the book 
of life." 

6C * Rejoice in the Lord alway: and again I say, 



Phil. iii. 21. Who shall, #c] 
More literally, and I think more 
elegantly, who shall change 
this body of our abasement, that 
it may become conformable to 
the body of his glory : *os (/.srx- 
<tryj\y^ix'vi i 7H to ctu'iax ros raiTHtucrBus 
^//.A/y, sis to ytna-Jtzt avro avp^optyQv 

T(x3 CrVfAiXTl TVS %0%riS XiiTH. A. 

Phil. iv. 1. Dearly beloved 
and longed for.] This verse 
is replete with warm expres- 
sions. The Philippian Christi* 
ans had been particularly kind 
to their apostle, as appears by 
ver. 10 — 18 of this chapter. 
His sufferings among them had 
probably largely excited their 
sympathy; and his miraculous 



relief in prison, their admiration; 
and, to use a common modern 
phrase, they hardly seemed to 
know how to do enough for him. 
The word dearly is a needless 
addition of the translators. A. 

Phil. iv. 3. True yoke f el- 
low.~\ Probably Epaphroditus, 
who was the bearer of this e- 
pistle, and who is called, chap, 
ii. 25, " brother, companion in 
labour, and fellow-soldier." 

Ibid. Clement. ] The an- 
cient Christians tell us, that this 
is the Clement who afterwards 
became bishop of the church of 
Rome; and who wrote an e~ 
pistle to the Corinthians, which 
is yet extant. Macknight. 



Sect. xvi. ( 569 ) Phil. iv. 

Rejoice*. s Let your moderation* be known unto all 
men. The Lord 25 at hand. 6 Be careful for no- 
thing; but in every thing by prayer and supplica- 
tion., with thanksgiving, let your requests be made 
known unto God. 7 And the peace of God, which 
passeth all understanding, shall keep your hearts and 
minds through Christ Jesus." 

" 8 Finally, brethren, whatsoever things are true, 
whatsoever things are honest, whatsoever things are 
just, whatsoever things are pure, whatsoever things 
are lovely, whatsoever things are of good report ; if ^ 
there be any virtue, and if there be any praise, think 
on these things. 9 Those things, which ye have both 
learned, and received, and heard, and seen in me, 
do : and the God of peace shall be with you." 

" 10 But I rejoiced in the Lord greatly, that now at 
the last your care of me hath flourished again; 
wherein ye were also careful, but ye lacked opportu- 
nity. " Not that I speak in respect of want : for I 
have learned, in whatsoever state I am, therewith to be 
content*, 12 1 know both how to be abased, and I 

Phil. iv. 4. Rejoice, §c.] our English word content. It 

Bengel would point this pas- seems to show the fruitful source 

sage, so as to imply something of happiness in a redeemed mind 

rather more. Rejoice in the —the 4i well of water, spring- 

Lord. I say again, always re- ing up into everlasting life." 

joke. Bowyer. A. We have no equivalent word. To 

Phil. iv. 5. Moderation.^ be sufficient in one's self, comes 

Rather, gentleness: Greek, to near the meaning. Sufficient 

Intents;. A. of one^s self, would bear on 

- Phil. iv. 11. Content.'] There common occasions; bat cannot 

is something in the Gr. word, be true in a Christian sense: 

«vr#fx>j$r ; implying more than for (as says this very apostic, 

2 A 



Phil, iv, 



( 370 ) 



Sect, xvu 



know how to abound : every where and in all things 
I am instructed, both to be full and to be hungry,, 
both to abound and to suffer need. 13 I can do all 
things through Christ which strengthened me. 
54 Notwithstanding, ye have well done that ye did 
communicate with my affliction. 15 Now ye Philippi- 
ans, know also,, that in the beginning of the gospel, 
when I departed* from Macedonia, no church com- 
municated with me as concerning giving and receiv- 
ing, but ye only. 16 For even in Thessalonica* ye sent 



2 Cor. iii. 5) " Our sufficiency 
is of God." See also 2 Cor. 
ix. 8 : v and, above all, as the 
master is greater than the ser- 
vant, see (and do turn to the 
passage, Reader) - — see John 
xv. 5. A. 

Phil. iv. 15. When 1 de- 
parted.] Newcome has it, when 
I was departing: which seems 
fcetter to suit the place. It may 
amount simply to this : When 
I was leaving you, ye even 
twice sent to me before I was 
out of the Macedonian terri- 
tory. The reader may remem- 
ber that Thessalonica was its 
capital. 

Phil. iv. 16. Even in Thes- 
salonica.'] Chrysostom says, 
that the emphasis in this sen- 
tence, shows how much the in- 
habitants of so small a town as 
Philippi were to be commended, 
for contributing so generously 



to the apostle's maintenance in 
Thessalonica, the metropolis of 
Macedonia, that the gospel 
might be the more acceptable 
to the Thessalonians, being 
preached without any expence. 
Yet it must be remembered, that 
even in Thessalonica, he main- 
tained himself more by his own 
labour, than by the contribu- 
tions of the Philippians. 1 
Thess. ii. 5—9; 2 Thess. iii. 
7—9.' Macknight. 

Paley, however, gives this 
passage a turn rather different, 
as if it referred not only to two 
donations received at Thessa- 
lonica, but to another really 
after Paul had left Macedonia. 
He therefore proposes to ren- 
der thus : Now, ye Philippi- 
ans knots also, that in the begin- 
ning of the gospel [that is, his 
first journey into Greece], zvhen 
I was departed from Macedonia* 



Sect. xvi. 



( 371 ) 



Phil, 



IV. 



once and again unto my necessity. i7 Not because I 
desire a gift : but I desire fruit that may abound to 
your account. * 8 But I have all, and abound : I am 
full, having received of Epaphroditus the things 
which were sent from you, an odour of a sweet smell, 
a sacrifice acceptable, well-pleasing to God. 19 But 
my God shall supply all your need, according to his 
riches in glory, by Christ Jesus. 20 Now unto God 
and our Father* be glory for ever and ever. Amen/* 
" " Salute every saint in Christ Jesus. The bre- 
thren which are with me greet you. 22 All the saints 
salute you, chiefly they that are of Caesar's household*. 
23 The grace of our Lord Jesus Christ be with you all. 
Amen." 



no church communicated with 
me, as concerning giving and 
receiving^ but ye only ; and 
that also in Thessalonica, ye 
sent once and again unto my 
necessity. He lays a stress on 
the repetition of the conjunc- 
tion: that — and thai; and he 
refers to 2 Cor. xi. 8, 9, for 
proof of his hypothesis. u I 
robbed [Gr. lo-vXvo-x, I despoil- 
ed~] other churches, taking wa- 
ges of them, to do you service : 
and when I was present with 
you and wanted, I was charge- 
able to no man ; for that which 
was lacking to me, the breth- 



ren which came from Macedo* 
nia supplied." 

Phil. iv. 20. Now unto God 
and our Father. ~\ The identity, 
"clearly expressed in the Greek, 
would be better retained in an 
English version by rendering it 
literally, Now, to the God and 
Father of us : or, according to 
more usual phrasing, Note, to 
our God and Father : Tv h 

Phil. iv. 22. Ca?sar's house- 
hold.~\ It li vain to conjecture, 
who or what officers these were, 
or whether they were slaves or 
relations. Josephus says, that 



2 A 2 



( 372 ) Sect. xvi. 

THIS Is a very edifying epistle, and I am cautious 
of diverting the reader's mind, or of erasing any im- 
pressions of good which the perusal of its contents 
may have occasioned, by any critical remarks. But 
as we v are endeavouring to survey the successive 
transactions of the apostle's life, I am unwilling to 
omit the following remarks of Paley ; which may tend 
to evince to the reader that he has been perusing 
this epistle in its proper place. 

c Our epistle/ says Paley, c purports to have been 
written near the conclusion of St. Paul's imprisonment 
at Rome, and after a residence in that city of con- 
siderable duration. These circumstances are made 
out by different intimations, and the intimations upon 
the subject preserve among themselves a just con- 
sistency. 1. The apostle had already been a prisoner 
at Rome so long, as that the reputation of his bonds, 
and of his constancy under them, had contributed to 
advance the success of the gospel : ec But I would 
ye should understand, brethren, that the things which 
happened unto me have fallen out rather unto the 
furtherance of the gospel ; so that my bonds in Christ 
are manifest in all the palace, and in all other places ; 
and many of the brethren in the Lord waxing con- 

Nero's wife Poppsea was a reli- the true God : which the word 
gious woman, (so it is in Whis- Seoo-sCw will warrant. Nero was 
ton's translation), and procu- moderate in the early part of 
red the Jews some indulgence his reign. Afterwards, he be- 
about a part of the temple, came a proverb of cruelty: in 
Macknight expands Josephus's which temper he is said to have 
expression, QzocrzQnt yxg h, and kicked to death this Poppaea^ 
says, she was a worshipper of then big with child. 

- i 



Sect. xvi. ( 373 ) 

fident by my bonds, are much more bold to speak the 
word without fear/' 2. The account given of 
Epaphroditus imports that St. Paul, when he wrote 
the epistle, had been in Rome a considerable time : 
" He longed after you all and was full of heaviness, 
because that ye had heard that he had been sick." 
Epaphroditus was with St. Paul at Rome. He had 
been sick. The Philippians had heard of his sickness,, 
and he, again, had received an account how much 
they had been affected by the intelligence. The 
passing and repassing of these advices must necessarily' 
have occupied a large portion of time, and must have 
all taken place during St. Paul's residence at Rome. 
3. After a residence at Rome thus proved to have 
been of considerable duration, he now regards the 
decision of his fate as nigh at hand. He contemplates 
either alternative: that of his deliverance, ch. ii.23, 
<e Him therefore (Timothy) I hope to send presently., 
so soon as I shall see how it will go with me; but I 
trust in the Lord that I also myself shall come 
shortly;" — that of his condemnation, ver. 17, iC Yea., 
and if I be offered upon the sacrifice and service of 
your faith, I joy and rejoice with you all." This 
consistency is material as it agrees, with respect to 
the duration of St. Paul's imprisonment at Rome, 
with the account delivered in the Acts, that he dwelt 
there two whole years in his own hired house.' 



SECTION XVIL 

Second Epistle to Timothy. 

THERE is still another undoubted epistle of the 
apostle Pau^ respecting the date of which there has 
been considerable dispute among the learned: namely,, 
the Second epistle to Timothy. The preponderance 
of the evidence afforded by the hints given in the 
epistle itself, seems to be in favour of the opinion 
that it was written during a second imprisonment at 
Rome ; consequently that he had been liberated from 
the first. But before we consider the few arguments 
(out of the many that have been used) that may be 
sufficient in order to form a probable opinion, it will 
be advisable to peruse the epistle. 



The Second Epistle of Paul, the Apostle, 
to Timothy. 

ec PAUL, an apostle of Jesus Christ by the will of 
God, according to the promise of life which is in 
Christ Jesus, 2 to Timothy, my dearly beloved son : 
Grace, mercy, and peace, from God the Father and 
Christ Jesus our Lord." 

" 3 1 thank God, whom I serve from my forefathers 
with pure conscience, that without ceasing I have 
remembrance of thee in my prayers night and day ; 
* greatly desiring to see thee, ibeing mindful of thy 



Sect. xvii. ( 375 ) 2 Tim. i, 

tears, that I may be filled with joy ; 5 when I call to 
remembrance the unfeigned faith that is in thee, 
which dwelt first in thy grandmother Lois, and thy 
mother Eunice ; and I am persuaded that in thee also. " 

ei * Wherefore I put thee in remembrance, that thou 
stir up the gift of God, which is in thee by the put- 
ting on of my hands. 7 For God hath not given us 
the spirit of fear ; but of power, and of love, and 
of a sound mind. 3 Be not thou therefore ashamed 
of the testimony of our Lord, nor of me his prisoner : 
but be thou partaker of the afflictions of the gospel, 
according to the power of God ; 9 who hath saved us, 
and called us with a holy calling, not according to 
our works, but according to his own purpose and 
orace, which was given us in Christ Jesus before the 
w T orld began; 10 but is now made manifest by the 
appearing of our Saviour Jesus Christ, who hath abo- 
lished death, and hath brought life and immortality* 
to light through the gospel: 41 whereunto I am 
appointed a preacher, and an apostle, and a teacher 
of the Gentiles. 12 For the which cause I also suffer 
these things : nevertheless I am not ashamed : for I 
know whom I have believed, and am persuaded that 
he is able to keep that which I have committed unto 
him against that day." 

" 13 Hold fast the form of sound words, which thou 
hast heard of me, in faith and love which is in Christ 
Jesus. 14 That good thing which was committed unto 
thee, keep by the Holy Ghost which dwelieth in us/' 

" *_ 5 This thou knowest, that all they which are in 

2 Tim. i. 10. Immortality."] same word, &$Qxccrt%t* Rcm.ii.7, 
Gr. Incorruptibility. It is the 



2 Tim. i. 



( 376 ) 



Sect. xvii. 



Asia* be turned away from me; of whom arePhygellus 
and Hermogenes. 16 The Lord give mercy unto the 
house of Onesiphorus ; for he oft refreshed me, and 
was not ashamed of my chain ; 17 but when he was in 
Rome, he sought me out very diligently, and found 
me: 18 *The Lord grant unto him that he may find 
mercy of the Lord in that day : and in how many 
things he ministered unto me at Ephesus, thou knowest 
very well." 

ch. ii. " Thou therefore, my son., be strong in the 
grace that is in Christ Jesus. 2 And the things that 
thou hast heard of me among many witnesses, the 
same commit thou to faithful men, who shall be able 
to teach others also. 3 Thou therefore endure hard- 
ness*, as a good soldier of Jesus Christ. 4 No man that 
wan eth entangleth himself with the affairs of this life ; 
that he may please him who hath chosen him to be a 
soldier. s And if a man also strive for masteries, yet 
is he not crowned, except he strive lawfully. 6 The 
husbandman that laboureth must be first partaker of 



2 Tim. i. 15. All they which 
are in Asia."] It must mean the 
Asian converts then in Rome. 
Timothy himself was probably 
in Asia, namely at Ephesus, 
whilst Paul was writing the 
epii tie. 

2 Tim. i. 18. The Lord grant 
unto him, Sfc.~\ This rernark- 
a le interruption of the relation 
o the kindness of Onesiphorus, 
has ben considered as a beauti- 
ful token of the fervent love of 



Paul : not satisfied with the be- 
nediction with which he begins 
his notice of his friend ; and too 
much fraught with the spirit 
of blessing, to stay until he 
should have finished it. 

2 Tim. ii. 3. Endure hard- 
ness.~\ Konto'GTctQycFov . I would 
prefer, suffer affliction. So the 
corn pound of this verb, a-vya*" 
xo<7>a8v)crov, is translated at chap, 
i. 8. In ver. 9 of this chapter, 
the verb itself is rendered, / 



Sect. xvii. ( 377 ) 2 Tim. ir. 

the fruits. 7 Consider what I say ; and the Lord give 
thee understanding in all things." 

" 8 Remember that Jesus Christ of the seed of David 
was raised from the dead, according to my gospel : 
9 wherein I suffer trouble, as an evil doer, even unto 
bonds ; but the word of God is not bound. 10 There- 
fore I endure all things for the elect's sakes, that they 
may also obtain the salvation which is in Christ Jesus, 
with eternal glory. 41 It is a faithful saying : For if 
we be dead with Mm, we shall also live with him: 
i2 if we suffer, we shall also reign with him : if we 
deny him, he also will deny us : 13 if we believe not, 
yet he abideth faithful : he cannot deny himself. 14 Of 
these things put them in remembrance, charging them 
before the Lord, that they strive not about words to 
no profit, tut to the subverting of the hearers." 

" 15 Study to show thyself approved unto God, a 
workman that needeth not to be ashamed, rightly 
dividing the word of truth. 16 But shun profane and 
vain babblings : for they will increase unto more un- 
godliness. 17 And their word will eat as doth a 
canker : of whom is -Hymeneus* and Philetus ; iS who 
concerning the truth have erred, saying that the re- 
surrection is past already ; and overthrow the faith of 
some. 19 Nevertheless, the foundation of God standeth 
sure, having this seal, The Lord knoweth them that 
are his* : and, Let every one that nameth the name 

suffer trouble: and at eh. iv, 5, mentioned, 1 Tim. i. 20: about 

endure afflictions. A. nine years before; according to 

2 Tim. ii. 17. Hymeneus.] the chronology which I have 

This seems to have been an old proposed, 
offender, if he be the person 2 Tim. ii. 19. Having this 



t Tim. ii. 



( 378 ) 



»ECT. XVII. 



of Christ depart from iniquity. 20 But in a great 
house there are not only vessels of gold and of silver* 
but also of wood and of earth ; and some to honour, 
and some to dishonour. 21 If a man therefore purge 
himself from these*, he shall be a vessel unto honour, 
sanctified, and meet for the master's use, and prepared 
unto every good work." 

" 22 Flee also youthful lusts: but follow . righte- 
ousness, faith, charity, peace, with them that call 
on the Lord out of a pure heart. 23 But foolish and 
unlearned questions avoid, knowing that they do 
gender strifes*. 24 And the servant of the Lord must 
not strive* ; but be gentle unto all men, apt to teach. 



seal, The Lord knoweth them 
that are his.'] For seal, see 
note on 2 Cor. i. 22. The word 
here, seems to mean inscription. 
Newcome translating it so 5 adds 
the following note : 

c Many Arabic seals have a 
short sentence of the Koran, or 
some religious or moral truth, 
engraved on them. Hanmer 
observes that the Jews, as well 
as the Mohammedans might scru- 
pulously avoid the use of figured 
seals. Inscriptions on founda- 
tion-stones may have been com- 
mon anciently, as they are now.' 

Macknight adduces an allu- 
sion to this custom in Zcch. iii. 9 : 
" Behold the stone that I have 
laid before Joshua. Upon one 
stone, shall be seven eyes. Be- 
hold I will engrave the graving 



thereof." Newcome refers to 
Itcv. xxi. 14 ; but it has been 
thought that the word %c^.z\i8£ is 
not there well rendered by foun- 
dations. 

1 do not wish, by this com- 
ment, to divert the attention of 
the spiritually-minded reader, 
from the important truth of the 
text, u The foundation of God 
standeth sure." 

2 Tim. ii. 21. Purge himself 
from these.'} The reference of 
the word these, seems to be to 
profane', vain babblings, in- 
creasing to impiety: what, pro- 
bably, would now be called 
free-thinking, and speculation. 
Ver. 23 confirms this view of 
the subject. A. 

2 Tim. ii. 23. 24. Strifes, 
*—strive.~\ The Gr. is /a*x*j and 



Sect. xvii. 



( 379 ) 



2 Tim. iu 



patient*, 25 in meekness* instructing those that oppose 
themselves ; if God peradventure will give them re- 
pentance to the acknowledging of the truth*: 26 and 
that they may recover themselves out of the snare of 
the devil*, who are taken captive by him at his will/* 
en. in. (C This know also, that in the last days pe- 
rilous times shall come : 2 for men shall be lovers of 



tAx%s<T$<zi. In ver. 5, this same 
English wordj strive, is put for 
another Gr. word, u9\tu>, I do 
not fully like either. Wrestle 
might do in ver. 5 : while quar- 
rels and quarrel would scarcely 
be too strong in this place. 
Parkhurst in his Lexicon, at the 
verb ii.aixpt» t a.t) observes on this 
passage ; 4 It is evident that an 
angry hostile manner of dis- 
puting, as opposed to gentleness, 
forbearance, meekness, is the on- 
ly thing here forbidden to Chris- 
tians.' He derives both [xcty^ 
and ^xyp^xi from a Hebrew 
word implying to smite. A. 

Ibid. Patient:'] of evil should 
be added, not as a supplemental 
word. Gr. a,vs%t>c*x.6v. A. 
2 Tim. ii. 25. In meekness* 

fy Ct of the truth.] I would 

rather render it, if God at any 
time should give, Sfc. 

But this is not my whole 
drift in this note. I seldom in- 
troduce doctrinal notes. Here 
I attempt a moral one. The a- 
postle seems to be showing the 



benefit of meekness in dispute. 
If we cannot immediately con- 
vince, we do not offend. Should 
truth in time open the under- 
standing of the gainsayer, his 
pride will not dissuade him from 
conceding to one who has affect- 
ed no superiority, but has treat- 
ed him with gentleness. On the 
other hand, if we sour him with 
harshness, we present truth it* 
self in an unlovely veil ; and 
may be the means of indisposing 
for its reception, the awakening 
mind, avajojvj/avr*. A. 

2 Tim. ii. 26. Out of the 
snare of the devil.] In order to 
understand [he might have said 
fully to enter into] this beauti- 
ful passage, it is proper to ob- 
serve that the word ccvarn-^vera 
[here translated recover them- 
selves] signifies to azvake from 
a deep sleep, or from a fit of 
intoxication, and refers to an ar- 
tifice of fowlers, to scatter seeds 
impregnated with some drug, in 
order to lay birds asleep that 
they may draw the net over 



% Tim. hi. 



( 380 ) 



Sect, xyii. 



their own selves, covetous, boasters, proud, blasphe- 
mers, disobedient to parents, unthankful, unholy, 
3 without natural affection, truce-breakers, false ac- 
cusers, incontinent, fierce, despisers of those that are 
good, 4 traitors, heady, high-minded, lovers of pleasures 
more than lovers of God; 5 having a form of godliness, 
but denying the power thereof: from such turn away, 
6 For of this sort are they which creep into houses, 
and lead captive silly women laden with sins, led away 
with clivers lusts; 7 ever learning, and never able to 
come to the knowledge of the truth. 8 Now as Jannes 
and Janibres* withstood Moses, so do these also resist 
the truth ; men of corrupt minds, reprobate concern- 
ing the faith. 9 But they shall proceed no further: 
for their folly shall be manifest unto all men, as theirs 
also was." 

ffl0 But thou hast fully known* my doctrine, manner 
of life, purpose, faith, long-suffering, charity, patience, 
" persecutions, afflictions, which came unto me at 
Antioch*, at Iconium*, at Lystra* ; what persecutions 



them with the greater security. 
Burder, 551. 

2 Tim. iii. 8. Jannes and 
Jambres.] It is generally sup- 
posed that these were Pharaoh's 
chief magicians ; whose names, 
though not recorded by Moses, 
being handed down by tradition, 
are preserved in Jonathan's 
Chaldee paraphrase o-n Exod. 
vii. 11. Mack night. 

2 Tim. iii. 10. Hast fully 
known."] Hast fully invests 
gatedyWonld be nearer the Gr. 



2 Tim. iii. 11. Persecutions^ 
Sfc.—~at Antioch.] That is Anti- 
och in Pisidia. See Acts xiii. 50. 

Ibid. At Iconium. .] See Acts 
xiv. 5. 

Ibid. At Lystra.'] Timothy, 
being a native of Lystra, and 
the apostle's disciple and com- 
panion, might have been present 
when Paul was stoned, and 
dragged out as one dead : and 
was probably one of those who 
stood round him when he re- 



Sect, xvii. ( 381 ) 9 Tim. in. 

I endured : but out of them all the Lord delivered me. 
* 2 Yea, and all that will live godly in Christ Jesus 
shall suffer persecution. 13 But evil men and seducers* 
shall wax worse and worse,, deceiving, and being de- 
ceived. 14 But continue thou in the things which 
thou hast learned, and hast been assured of, knowing 
of whom thou hast learned them; 15 And that from a 
child thou hast known the holy scriptures, which are 
able to make thee wise unto salvation, through faith 
which is in Christ Jesus. 16 All scripture is. given by 
inspiration of God, and is profitable for doctrine, for 
reproof, for correction, for instruction in righteous- 
ness ; 17 that the man of God may be perfect, throughly 
furnished all good works." 

ch. iv. iS I charge thee therefore before God, and 
the Lord Jesus Christ, who shall judge the quick and 
the dead at his appearing and his kingdom ; 2 preach 
the word ; be instant in season, out of season ; reprove^ 
rebuke, exhort, with all long-suffering, and doctrine. 

3 For the time will come when they will not endure 
sound doctrine ; but after their own lusts shall they 
heap to themselves teachers, having itching ears: 

4 and they shall turn away their ears from the truths 
and shall be turned unto fables." 

cc 5 But watch thou in all things, endure afflictions, 
do the w T ork of an evangelist, make full proof* of thy 

vived. MacknighU See Acts not fulfil his commission. Fulfil* 

xiv. 20. therefore, is a better word, and 

2 Tim. iii. 13. Seducer s.~\ is a more simple sense of the 

Rather Impostors: yoyrts. Gr. word, ^A^opo^o-o. In this 

2 Tim. iv. 5. Make full proof very chapter, at ver. 17, the 

of thy ministry. ,] This, I think, same verb is rendered might be 

a preacher might do P who did fully known, A. 



$ Tim. iv. 



( 382 ) 



Sect. 



xvii. 



ministry. 6 For I am now ready to be offered*, and 
the time of my departure is at hand. 7 I have 
fought a good fight, I have finished my course, I have 
kept the faith : 8 henceforth there is laid up for me a 
crown of righteousness*, which the Lord, the righteous 
Judge, shall give me at that day : and not to me 
only, but unto all them also that love his appearing." 
<c 9 Do thy diligence to come shortly unto me : 
30 for Demas hath forsaken me, having loved this 
present world, and is departed unto Thessalonica ; 
Crescens* to Galatia, Titus* unto Dalmatia*. 1J Only 
Luke is with me. Take Mark*, and bring him with 
thee: for he is profitable to me for the ministry. 12 And 
Tychicus* have I sent to Ephesus. 43 The cloak* that 



2 Tim. iv. 6. To be offered.] 
See note on Phil. ii. 17. A. 

2 Tim. iv. 8. A crozon of 
righteousness, ,] Rather, the 
crown of righteousness, 

2 Tim. iv. 10. Crescens, -— 
Titus. ] It doth not follow from 
the text, that Crescens and Ti- 
tus had forsaken Paul, through 
unkindness or fear. It is in- 
deed highly incredible. A. 

Ibid. Dalmatia.'] A country 
lying on the Adriatic gulf, in 
the southern part of that vast 
tract called Illyricum. See the 
note on Rom. xv. 19. 

2 Tim. iv. 11. Take Mark, 
3rc] Another proof that the 
apostle was thoroughly recon- 
ciled to Mark. See notes on 
1 Cor. ix. 6, and Col. iv. 10. 



2 Tim. iv. 12. Tychicus] 
was one of those who accom- 
panied Paul from Macedonia 
into Asia, on his journey to 
Judea, Acts xx. 4. He was 
probably an Ephesian, as Tro- 
phimus, coupled with him in 
that passage, is declared to have 
been, Acts xxi. 29. He seems 
to have been sent by Paul from 
Rome to Ephesus, before the 
time of his being the bearer of 
the letter to Timothy ; namely, 
when he conveyed the apostle's 
epistle to the Ephesians, Eph. 
vi. 22; and earlier, probably, 
the apostle had used him as a 
messenger to Crete ; as I infer 
from Tit. iii. 12: " When I 
shall send Artemas unto thee, or 
Tychicus — come unto me to 



Sect. xvii. 



( 38S ) 



2 Tim. iv. 



I left at Troas with Carpus, when thou comest, bring 
with thee, and the books, but especially the parchments. 
14 Alexander the copper-smith did me much evil* : 
The Lord reward him according to his works : 15 of 
whom be thou ware also ; for he hath greatly withstood 
our words. 16 At my first answer* no man stood wirh 
me, but all men forsook me : I pray God* that it may 



Nicopolis." This was before 
Paul's first imprisonment at 
Rome. Some think that he was 
not only Paul's messenger ; but 
intended to supply, among his 
countrymen, the Ephcsians, the 
absence of Timothy, whom Paul 
was inviting to Rome. 

2 Tim. iv. 13. The Cloak.'] 
Some think this to have been 
a Ptoman penula, a mark of that 
citizenship, of which Paul, be- 
fore this time, had at least twice 
availed himself: Acts xvi. 37, 
and xxii. 25. 

2 Tim. iv. 14. Alexander — 
did me much evil.] Probably 
the same Alexander mentioned 
in the first epistle, i. 20. Did 
me much evil, seems somewhat' 
harsher than 'zsoKKx p.ot x.ax.<z t»e- 
ht^ocro. Shozced me much un- 
hindness ; or discovered many 
marks of a bad disposition to- 
wards me. This Alexander, if 
he be the same, had been de- 
livered to Satan. I have for- 
borne to attempt an explanation 
©f this, because it is a difficult 



subject. The general opinion 
of commentators is, that the 
apostles had power to punish 
obstinate opposers with bodily 
disease ; and many diseases were 
ascribed to the agency of Satan. 
The case of Elymas, mentioned 
in Acts xiii. is an instance of 
the power; while that in Luke 
xiii. of the woman whom the c- 
vangelist relates to have had a 
spirit of infirmity ; and whom 
Christ declared to be bound by 
Satan, should be a caution to 
any from saying, that such a 
binding never was. The case of 
Job is also in point. Some 
have ventured to suppose the 
book of Job an allegory ; but 
he is mentioned as a real per- 
son by Ezekiel, speaking in the s 
name of the Lord ; ch. xiv. 14. 

2 Tim. iv. 16. At my first 
answer.] Gr. a7roAoy/#, apology: 
that is, my first defence at the 
emperor's tribunal. 

Ibid. 1 pray , et scq.] These 
three words seem needlessly 
supplied. The Greek is simply 



2 Tim. iv. 



( 384 ) 



Sect. xvii< 



not be laid to their charge. 17 Notwithstanding, the 
Lord stood with me, and strengthened me; that by 
me the preaching might be fully known, and that 
all the Gentiles might hear : and I was delivered out 
of the mouth of the lion*. 18 And the Lord shall de- 
liver me from every evil work, and will preserve me 
unto his heavenly kingdom : to whom be glory for 
ever and ever. Amen." 

" 1S> Salute Prisca and Aqnila, and the household 
of Onesiphorus. 2 °Erastus abode at Corinth*; but 
Trophimus have I left at Miletum sick*. 21 Do thy 
diligence to come before winter. Eubulus greeteth 
thee, and Pudens, and Linus, and Claudia, and all the 
brethren/' 

ei 22 The Lord Jesus Christ be with thy spirit. Grace 
be with you. Amen." 



im ulrois hoyio-Seiv) : may it not 
be laid to their charge. A. 

2 Tim. ir. 17. The lion.'] 
It is not clear whether Paul here 
calls the cruel Nero, the lion ; 
or whether he had expected to 
be thrown to a lion in the cir- 
cus. Nero is said to have lighted 
up his gardens with Christians 
dressed in pitched robes and set 
on fire ; whilst he drove about 
iJem in his chariot. He had 
laid to their charge the burning 
of the city : of which conflagra- 
tion he was reputed the author. 
He was the first who regularly 



persecuted the Christians. The 
Jews did not want will ; but 
generally wanted power. 

2 Tim. iv. 20. Erastus a- 

bode, fyc. but Trophimus 

have I left, fyc] These are men* 
tioned as recent things. Paul, 
therefore, could not have been 
then two years a prisoner. This 
bespeaks a second imprison- 
ment. Further, it does not ap- 
pear, from the account in Acts 
xxvii, that Trophimus was with 
him, on his first voyage to 
Rome; or that he touched at 
Miletus. A. 



(Sect. xvn. ( 385 ) 

THIS epistle appears evidently to have been written 
after a journey to Rome in which Paul had been, 
probably, at Troas and at Corinth, and certainly at 
Miletus. Now from the description which we have of 
his voyage from Cassarea to Rome, which terminated 
in his first imprisonment ; and which is related in 
the two last chapters of the Acts, it is certain that he 
did not call at either of those places. The ship, 
indeed, in which he first embarked was intended to 
"sail by the coasts of Asia ;" but Paul went in it no 
further than " Myra, a city of Lycia." Here the 
centurion who guarded him, finding an Alexandrian 
ship bound more directly for Rome, put his prisoners 
into that vessel ; and it is clear from the 7th verse of 
Acts xxvii. that the Alexandrian ship quitted the coast 
of Asia Minor when she was off Cnidus, long before 
she arrived at the part of the province in which Mi- 
letus lay. Her course was then by Crete, in which 
island at a place called the Fair Havens, Paul recom- 
mended the ship-master to remain ; but his advice 
was not followed, and the tempest soon ensued which 
occasioned the loss of the ship and cargo at Melita, 
Hence, in another Alexandrian ship, the voyage was 
finished, by the way of Syracuse and Rhegium, to 
Puteoli on the S. W. coast of Italy. 

The passage in the epistle which makes it probable 
that Paul, previously to his arrival at Rome a second 
time, had been at Troas,, is that wherein he desires 
Timothy to bring him a cloak which he had left there. 
The only circumstance which renders this rather pro- 
bable than certain, is that Paul had been at Troas 
about ilxe years before ; but a recent, rather than an 

2 B 



( 386 ) 



Sect, xvu, 



old inconvenience of so trivial a kind was most likely 
to be noticed. His remark that Erastus remained at 
Corinth also does not certainly denote that Paul had 
left him there; but the following words, (i Trophimus 
have I left at Miletum/' admit of no other interpreta- 
tion than that the apostle himself had been at Miletusf. 
As therefore it has been shown that Paul did not call 
at Miletus on his first journey to Rome, he must have 
made a second ; and consequently must have been 
liberated from his first imprisonment. 

This is further confirmed by the very different 
circumstances, in which the apostle was when he 
wrote the epistle in question, and when, in his first 
imprisonment, he wrote that to the Philippians. Then 
he appeared to be rejoicing at the success of hi* 
preaching: <c The things which happened unto me 
have fallen out rather unto the furtherance of the 
gospel," — ff and many of the brethren in the Lord, 
waxing confident by my bonds, are much more bold 
to speak the w T ord without fear." He seems also 
confident of escape from his bonds, and of life : " I 
know/' says he, " that I shall abide and continue with 



t Miletum, or Miletus, It 
has been supposed that some 
other Miletum, than that near 
Ephesus, is intended here: be- 
cause it is probable that Timo- 
thy, the overseer of the church 
of Ephesus, must have known 
what was passing at Miletum. 
But it is not unusual to mention 
in letters, facts already known. 

There was a Miletus in Crete; 



and Hammond supposes that to 
be the place where Paul left 
Trophimus; but his arguments 
do not appear to me conclusive. 
If a person, writing to any man 
of general information at Nor- 
wich, were to tell him he had 
left a friend of theirs at Yar» 
mouth, would not that imply 
of course the town in Norfolk, 
riot'that in the Isle of Wight I 



Sect. xvii. ( 387 ) 

you all, for your furtherance and joy of faith/* 
" Him therefore [Timothy] I hope to send presently, 
so soon as I shall see how it will go with me ; but I 
trust in the Lord, that I also myself shall come shortly." 
In his epistle also to Philemon he had gone so far as 
to bespeak a lodging; ff for I trust," says he, cc that 
through vour prayers I shall be given unto you/' But 
now on the other hand, in this second epistle to 
Timothy, he complains that all men had forsaken him 
at his first pleading or defence; and he seems to 
intimate that had not the Lord strengthened him, he 
should have been condemned to the cruel punishment 
of being devoured by wild beasts, in the Circus, for 
the amusement of the people. Nevertheless he was 
aware that the time of his departure approached; and 
he exults at the prospect of the crown that awaited 
him ; and in his assurance that the Lord would pre- 
serve him unto his heavenly kingdom. 



SECTION XVIII. 

Epistle to the Hebrews, 

BEFORE the subject of the Epistles is leit 9 it is 
indispensable to mention the Epistle to the Hebrews," 
which by many has been attributed to Paul. On this 
question certainty cannot be obtained. In ancient 
times it was generally ascribed to Paul by the Chris- 
tians of the Eastern, or Greek church; but in this 
opinion they had not the general concurrence of 
their brethren of the Western, or Latin church. In 

2 B 2 



X SSS ) Sect. xvur. 

like manner its canonical authority was acknowledged 
by the Greeks, while for a time it was doubted of by 
the Latins. At length it was received by both. That 
which appears certain is/ that it was written from 
Italy, by an intimate friend of Timothy, and by one 
who doth not seem to have been at full liberty to 
visit those to whom he was writing. It is also clear 
it was written before the destruction of Jerusalem. 
These things lead the mind to our apostle ; and there 
are besides, in the manner and matter of this epistle, 
several coincidences with his acknowledged writings, 
which tend to confirm the supposition that it was his: 
and of which the reader may judge, who will compare 
Chap. xii. 3, with 2 Thess. m. 13, and Eph. ill. 13 ; 
14, . . Rom. xii. 18; 
xiii. 1—4, . Eph. v. 2,3; 
16, . . iTim.vi. 18. 
There are also some turns of phraseology in which 
the resemblance is at least remarkable ; and one word 
(xpl#£y£0i or xcflotyt o/*a» ) which is plentifully used in 
Paul's epistles, but (according to Lardner) no where 
else in the New Testament, except once by Luke, his 
companion, and by the author of this epistle. This 
observation however is of the less weight, because it 
as allowed that if Paul did write this epistle, it was in 
Hebrew (by which is meant the language of Palestine, 
not the ancient Hebrew), and that we have now only 
a Greek translation, the stile of which is more elegant 
than that of Paul's acknowledged epistles. There is 
one appellation of the Supreme Being in the Epistle 
to the Hebrews, no where else to be found in the New 
Testament but in Paul's writings. This is, God 



Sect, xviii. ( 3S9 ) 

of peace, which may be also found in Rom. xv. 33, 
xvi. 20, Phil. iv. 9, 1 Thess. v. 23, 2 Cor. xiii. ll.f 
The author's desire that those to whom he was wri- 
ting would pray for him, has its parallel in Rom. 
xv. SO, Eph. vi. 1&, 19, Col. iv. 3, 1 Thess. v. 25, 
2 Thess. iii. 1. 

As for the persons to whom the epistle was address- 
ed, they are generally allowed to have been the 
Jewish converts in Palestine. 

The chief objections are, that this epistle wants the 
name of Paul, and that its style is different from his. 
This last is accounted for, if we allow it to be, as we 
have it, a translation; and that it is so, is rendered 
credible by the high probability that Paul would ad~ 
dress the inhabitants of Palestine in their native 
language.;}; On reviewing the arguments, we are 
certainly without full proof that the Epistle to the 
Hebrews is the work of the apostle Paul. That it is 
not so, is of course beyond the power of any one at 
this day to establish; and those who lived nearer to 
the time of the apostle were never able to bring any 
unanswerable arguments to invalidate the supposition 
that it may claim him for its author. It is here sub- 
joined, as usual, to his acknowledged writings; and a 
fresh perusal of it will probably leave the Christian 
reader impressed with the opinion that, at feast, it is 
a work worthy of so eminent a disciple. 

+ There is also another terra, J The compiler is indebted 

Mediator, which only occurs in to the vorks of Lardner and 

Paul's epistles, and in the He- Michaelis far much of the sub- 

brews. stance of most of Jus remarks. 



Heb. i. 



( 390 ) 



Sect. xvm. 



The Epistle of Paul, the Apostle, to the Hebrews. 

<: GOD, who at sundry times*, and in divers manners > 
spake in time past unto the fathers by the prophets, 
2 hath in these last days spoken unto us by his Son, 
whom he hath appointed heir of ail things, by whom 
also he made the worlds ; 3 who being the brightness 
of Ms glory, and the express image of his person, and 
upholding all things by the word of his power, when 
he had by himself purged our sins, sat down on the 
right hand of the Majesty on high; 4 being made so 
much better than the angels, as he hath by inheritance 
obtained a more excellent name than they. 5 For 
unto which of the angels said he at any time, Thou 
art my Son, this day have I begotten thee? And again, 
I will be to him a Father, and he shall be to me a 
son? 6 And again, when he bringeth in the first- 
begotten into the world, he saith, And let all the an- 
gels of God worship him. 7 And of the angels he saith, 
Who maketh his angels spirits, and his ministers a 
flame of fire*. 8 But unto the Son he saith, Thy 
throne, O God, is for ever and ever ; a sceptre of 
righteousness is the sceptre of thy kingdom. 9 Thou 



Heb. i. 1. At sundry times. ~\ 
The meaning rather than the 
turn of expression. The Gr. 
word, uoXviAsgajf) implies in many 
parts. Newcome has in seve- 
ral parts; with this note: 

c Bearing a relation to each 
other, and constituting a regu- 



lar and magnificent whole.' A. 
Heb. i. 7. Who maketh his 
angels spirits, <5fc.] Newcome 
translates, Who maketh the 
winds his angels [i. e. messen- 
gers] , and flames of lightning 
his ministers. Flame of fire 
would be more literal. 



Sect, xviii. ( 391 ) Heb. I. 

hast loved righteousness, and hated iniquity ; there- 
fore God, even thy God, hath anointed thee with the 
oil of gladness above thy fellows. 10 And, Thou, Lord, 
in the beginning hast laid the foundation of the 
earth ; and the heavens are the works of thine hands. 
11 They shall perish; but thou remainest : and they all 
shall wax old as doth a garment ; 12 and as a vesture 
shalt thou fold them up, and they shall be changed: 
but thou art the same, and thv years shall not fail. 
13 But to which of the angels said he at any time, 
Sit on mv right hand, until I make thine enemies 
thy footstool } 14 Are they not all ministering spirits, 
sent forth to minister for them who shall be heirs of 
salvation I" 

ch. ii. " Therefore, we ought to give the more 
earnest heed to the things which we have heard, lest 
at any time we should let them slip. 2 For if the 
word spoken by angels* was steadfast, and every 
transgression and disobedience received a just re- 
compense of reward ; 3 how shall w T e escape if we 
neglect so great salvation ; which at the first began 
to be spoken by the Lord, and was confirmed unto 
us by them that heard Mm; 4 God also bearing them 
witness, both with signs and wonders, and with 
divers miracles, and gifts of the Holy Ghost, accord- 
ing to his own will? 5 For unto the angels hath he 

Heb. ii. -2. The izord spoken guage, than 2;' eifyiXuv does ia 

by angels.~\ That is, the law. Greek. If the words of a mes- 

But I think here is a fine anti- senger were to be so strictly 

thesis, which the term angels observed, &c. — how much more 

tends more to hide in our Ian- those of the Lord himsejlf ? 



Heb. h. ( 392 ) Sr.cT.xvni. 

not put in subjection the world to come*/ whereof 
we speak. * But one in a certain place testified, 
saying, What is man, that thou art mindful of him? 
or the son of man, that thou visitest him ? 7 thou 
madest him a little lower* than the angels ; thou 
crownedst him with glory and honour, and didst set 
him over the works of thv hands : • thou hast put all 
things in subjection under his feet. For in that he 
put all in subjection under him, he left nothing 
that is not put under him. But now we see not yet 
all things put under him. 9 But we see Jesus, who 
was made a little lower* than the angels, for the 
suffering of death, crowned with glory and honour; 
that he by the grace of God should taste death for 
every man. *°For it became him, for whom are all 
things, and by whom are all things, in bringing 
many sons unto glory, to make the Captain of their 
salvation perfect through sufferings. Ji For both he 
that sanctifieth, and they who are sanctified, are all of 
one : for which cause he is not ashamed to call them 
brethren, * 2 saying, I will declare thy name unto my 
brethren; in the midst of the church will I sing praise 
unto thee. * 3 And again, I will put my trust in him. 

Keb. ii. 5. The world to Utile while less. He gives his, 

come,~] He had beep, speaking reason in the following note: 

of the dispensation of the law, * For a little while. So fitayp 

&y angels. Understand, then, vi properJysigniiies, and is trans- 

by the world to come y the new lated in onr bibles : Lake xxii. 

covenant, which is not subject 58, Koct t^zrec fyz-xv, and after 

to the ministration of angels ; a little while. Acts v. 34, And 

but of the Son See Nevvcome. commanded to put the Upmtlesf 

Heb. ii. 7, 9. A little low- forth, jSjpa^w n } a little spuee % 

er,~\ Macknight has it, for a or while.' 



Sect. xvm. ( 393 ) Heb. ii« 

And again, Behold, I, and the children which God 
hath g ; ven me." 

" 14 Forasmuch then as the children are partakers 
of flesh and blood, he also himself likewise took part 
of the same ; that through death he might destroy 
him that had the power of death, that is, the devil; 
ts and deliver them who through fear of death were 
all their life-time subject to bondage. 16 For verily 
he took not on him the nature of angels; but he took 
on him the seed of Abraham. i7 Wherefore in all 
things it behoved him to be made like unto his bre- 
thren ; that he might be a merciful and faithful high 
priest in things 'pertaining, to God, to make reconci- 
liation for the sins of the people. * 8 For in that he 
himself hath suffered, being tempted, he is able to 
succour them that are tempted/' 

ch. in. iC Wherefore, holy brethren, partakers of 
the heavenly calling, consider the Apostle and High 
Priest of our profession, Christ Jesus ; 2 who was 
faithful to him, that appointed him, as also Moses 
was faithful in all his house. 3 For this man was 
counted worthy of more glory than Moses, inasmuch 
as he who hath builded the house hath more honour 
than the house. 4 For every house is builded by 
some man; but he that built all things is. God. 
* And Moses verily ivas faithful in all his house, as a 
servant, for a testimony of those things which were 
to be spoken after*; 6 but Christ as a son over his 

. Jlebj iii. 5, To be spoken this short note; c By Christ and 

after. 2 Hardly intelligible, his apostles.' It seems to be 

J^ewcome has it, to be spoken connected with the words, are 

afterzzard : on which lie has ?ce, in the next yerse. A. 



Heb. in. ( 5*)4 ) Sect, xviii. 

own house : whose house are we, if we hold fast the 
confidence and the rejoicing of the hope firm unto 
the end." 

''■ 7 Wherefore (as the Holy Ghost saith, To-day, 
if ye will hear his voice., 8 harden not your hearts, as 
in the provocation, in the day of temptation in the 
wilderness ; 9 when your fathers tempted me, proved 
me, and saw my works forty years : to wherefore I 
was grieved* with that generation, and said, They do 
alway err in their heart ; and thev have not known 
my ways. J1 So I sware in my wrath, They shall not 
enter into my rest), 12 take heed, brethren, lest there 
be in any of you an evil heart of unbelief, in depart- 
ing from the living God. 13 But exhort one another 
daily, while it is called To-day ; lest any of you be 
hardened through the deceitfulness of sin. * 4 For we 
are made partakers of Christ, if we hold the begin- 
ning of our confidence steadfast unto the end; 
45 while it is said, To-day, if ye will hear his voice, 
harden not your hearts, as in the provocation. 16 For 
some, when they had heard, did provoke : howbeit not 
all that came out of Egypt by Moses. * 7 But with 
whom was he grieved forty years ? was it not with 
them that had sinned, whose carcases fell in the wil- 
derness? 48 And to whom sware he that they should 
not enter into his rest, but to them that believed 
not ? i9 so we see that they could not enter in because 
of unbelief." 

en. iv. "Let us therefore fear, lest, a promise 
being left us of entering into his rest, any of you 

lleb. iii. 10. Grieved.] Rather, offende d : z;£qcuj$i<tk. At 



Sect, xviii. 



( 395 ) 



Heb. iv. 



should seem to come short of it. 2 For unto us was 
the gospel preached, as well as unto them : but the 
word preached did not profit them, not being mixed 
with faith in them that heard it. 3 For we which 
have believed do enter into rest, as he said, As T have 
sworn in my wrath, If they shall enter into my rest: 
although the works were finished from the foundation 
of the world. 4 For he spake in a certain place of 
the seventh day on this wise, And God did rest the 
seventh day from all his works. b And in this place 
again, If they shall enter into my rest. 6 Seeing 
therefore it remaineth that some must enter therein, 
and thev to whom it was first preached entered not 
in because of unbelief, ( 7 again, he limiteth a certain 
day, saying in David, To-day, after so long a time ; as 
it is said, To-day, if ye will hear his voice, harden 
not your hearts. 8 For if Jesus* had given them rest, 
then would he not afterward have spoken of another 
day. 9 There remaineth therefore a rest* to the 
people of God. 10 For he that is entered into his 
rest, he also hath ceased from his own works, as God 
did from his.) " let us labour therefore to enter 
into that rest, lest any man fall after the same exam- 
ple of unbelief. ia For the word of God is quick, 
and powerful*, and sharper than any two-edged 



Heb. iv. 8. Jesus.] This 
means Joshua, here, as in Acts 
vii. 45. Both words imply Sa- 
viour. 

Heb. iv. 9. A Rest.'] The 
word, xxTXTcotvo-is, translated 
rest, used all along (or its cor- 
lesponding verb ? xz-unavv) is 



in this place exchanged for voiS* 
Satita-fAOf. It might therefore, 
not inaptly, be rendered thus : 
There remaineth, then, a holy 
rest to the people of God. 

Heb. iv. 12. Powerful.'] Gr. 
Ivsfy/jy, which is something more, 
lu the two other places where 



Heb. iv, ( 396 ) Sect, xviii. 

sword, piercing even to the dividing asunder of soul 
and spirit, and of the joints and marrow, and is a 
discerner of the thoughts and intents of the heart. 
13 Neither is there any creature that is not manifest 
in his sight: but all things are naked and opened 
unto the eyes of him with whom we have to do/' 

" iA Seeing then that we have a great High Priest 
that is passed into the heavens, Jesus the Son of God, 
let us hold fast our profession. ib For we have not 
a high priest which cannot be touched with the 
feeling of our infirmities* but w 7 as in all points 
tempted like as. we are, yet without sin. * 6 -Let us 
therefore come boldly unto the throne of grace, that 
we may obtain mercy, and find grace to help in time 
of need/' 

en. v. " For every high priest taken from among 
men, is ordained for men in things pertaining to God, 
that he may offer both gifts and sacrifices for sins : 
2 who can have compassion on the ignorant, and on 
them that are out of the way ; for that he himself also 
is compassed with infirmity. 3 And by reason hereof 
he ought, as for the people, so also for himself, to 
offer for sins. 4 And no man taketh this honour unto 
himself, but he that is called of God, as was Aaron. 
h So also Christ glorified not himself to be made a 
high priest ; but he that said unto him, Thou art my 
Son, to-day have I begotten thee. a As he saith also 
in another place, Thou art a priest for ever after the 
order of Melchisedec. 7 Who in the days of his flesh, 

it occurs, it is translated effec- operating: within: which agrees 
tual. May be the etymological with its discernment mentioned 
meaning is the true one hcrc 5 below,, A* 



Sect, xviii. ( 397 ) Hkb. Ti 

when he had offered up prayers and supplications^ 
with strong crying and tears, unto him that was able 
to save hi n from death, and was heard, in that he 
feared* ; ' though he were a Son, yet learned he 
obedience by the things which he suffered ; 9 and 
being made perfect, he became the author of eternal 
salvation unto all them that obey him; 10 called of 
God an high priest after the order of Melchisedec. 
11 Of whom we have many things to say, and hard to 
be uttered*, seeing ye are dull of hearing. 12 For 
when for the time ye ought to be teachers, ye have 
need that one teach you again which be the first 
principles of the oracles of God ; and are become 
such as have need of milk, and not of strong meat* 
13 For every one that useth milk is unskilful in the 
word of righteousness : for he is a babe. 14 But strong 
meat belongeth to them that are of full age, even 
those who by reason of use have their senses exer- 
cised to discern both good and evil." 

ch. vi. cg Therefore leaving the principles of the 
doctrine of Christ*, let as go on unto perfection ; 
not laying again the foundation of repentance from 
dead works, and of faith toward God, 2 of the doc- 
trine of baptisms, and of laying on of hands, and of 

Heb. r. 7. In that he fear- Heb. t. 11. Hard to be uU 

ed.] Puirer objects to the tered.] Rather, hard to be 

word fear, as applied to Christ: explained: Svc-sffJwvwT©*. 
and indeed the word so trans- Heb. Ti. 1. Therefore, leav. 

lated is not that which is com- ing the principles of the doc- 

jnonly used for fear. The mar- trine of Christ."] Literally, 

ginal rendering of our bibles is, leaving the reasoning about 

for his piety, the principles of Christ. 



Heb. vi. ( 39S J _ Sect, xviii. 

resurrection of the dead, and of eternal judgment. 
3 And this will we do, if God permit. 4 For it is 
impossible for those who were once enlightened, and 
have tasted of the heavenly gift, and were made par- 
lakers of the Holy Ghost, 5 and have tasted the good 
word of God, and the powers of the world to come, 
* if they shall fall away, to renew them again unto re- 
pentance ; seeing they crucify to themselves the Son 
of God afresh, and put Mm to an open shame. 7 For 
the earth which drinketh in the rain that cometh oft 
upon it, and bringeth forth herbs meet for them by 
whom it is dressed, receiveth blessing from God : 
? but that which beareth thorns and briers is rejected, 
and is nigh unto cursing; whose end is to be burned. 
'But, beloved, we are persuaded better things of 
you, and things that accompany salvation, though we 
thus speak. 40 For God is not unrighteous, to forget 
your work and labour of love, which ye have showed 
toward his name, in that ye have ministered to the 
saints, and do minister. " And we desire that every 
one of you do show the same diligence, to the full 
assurance of hope unto the end : 12 that ye be not 
slothful, but followers of them who through faith 
and patience inherit the promises. 13 For when God 
made promise to Abraham, because he could swear 
by no greater, he sware by himself, 14 saying, Surely, 
blessing I will bless thee, and multiplying I will 
multiply thee. 15 And so, after he had patiently en- 
dured, he obtained the promise. 16 For men verily 
swear by the greater: and an oath for confirmation 
is to them an end of all strife. 17 Wherein God, wil- 



Sect, xviik 



( 399 ) 



Heb. VI. 



ling more abundantly to show unto the heirs of 
promise the immutability of his counsel, confirmed 
it* by an oath : 13 that by two immutable things, ia 
which it was impossible for God to lie, we might 
have a strong consolation, who have fled for refuge 
to lay hold upon the hope set before us* : 19 which 
hope we have as an anchor of the soul, both sure and 
steadfast, and which entereth into that within the 
veil*; 2 ° whither the fore-runner is for us entered, 
even Jesus, made a High Priest for ever, after the 
order of Melchisedec*." 

ch. vii. " For this Melchisedec, king of Salem*, 



Heb. vi. 17. Confirmed it.~\ 
Gr. interposed, l^sa-irtvatv. 

Heb. vi. 18. Set before us.^\ 
Lying before us would be near- 
er the Gr. irpoK&iAtws : and so in 
ch. xii. 1, 1. A. 

Heb. vi. 19. That within 
the veil ;] i.e. Heaven, the true 
holy of holies. Newcome. See 
note on chap. viii. 5. 

Heb. vi. 20. A high priest 
for ever, after the order of Mel- 
chisedec.~\ The author returns 
to his subject; from which he 
had digressed, ch. v. 11. New- 
come. 

This, were the epistle proved 
to be Paul's, would be another 
instance of his manner of going 
off at a word, as Paley calls it : 
in the present state of the ques- 
tion, it is no bad presumptive 



argument for the opinion that 
he was the author. 

Heb. vii. 1. King of Salem. ~] 
According to Josephus, Antiq. 
lib. i. cap. 11, Salem, the city 
of Melchisedec, was Jerusalem. 
But according to Jerom, who 
saith he received his informa- 
tion from some learned Jews, it 
was the town which is men- 
tioned, Gen. xxxiii. 18, as a 
city of Shechem ; and which is 
spoken of ? John iii. 23, as near 
to Enon, where John baptized. 
This city being in Abraham's 
way, as he returned from Da- 
mascus to Sodom, after the 
slaughter of the kings, many 
are of Jerom's opinion that the 
northern Salem was Melchise- 
dec's city, rather than Jeru- 
salem. Nacknizhi, 



Heb. vii. 



( 400 ) 



Sect. xvni. 



priest of the most high God*, who met Abraham re- 
turning from the slaughter of the kings, and blessed 
him ; 2 to whom also Abraham gave a tenth part of 
all; first being by interpretation King of righteous- 
ness, and after that also king of Salem, which is King 
of peace; 3 without father, without mother, without 
descent, having neither beginning of days, nor end 
of life*; but made like unto the Son of God; abideth 
a priest continually. A Now consider how great this 
man was, unto whom even the patriarch Abraham 



Heb. vii. 1. Priest of. #c] 
By calling Melchisedec thus, 
Gen. xiv. 18, Moses hath in- 
formed us that there was a 
priest divinely appointed to offi- 
ciate for the worshippers of the 
true God in Canaan, long be- 
fore the days of Aaron. The 
Hebrew word translated apriest, 
sometimes signifies a prince. 
But the historian hatli removed 
the ambiguity, by adding the 
words, of the Most High. 
Mack 7ii ght. 

Heb. vii. 3. Having neither 
beginning of days, nor end of 
life.] The time of the priest's 
ministration was called the days, 
Luke i. 23. The service of the 
sons of Kohath, and among the 
rest the service of the priests, 
who were all sons of Kohath, 
was appointed, Numb. vr. 2, 3, 
to begin when they were thirty 
years old, and to evd at ilfty. 



Wherefore, when it is said of 
Melchisedec, that he had neither 
beginning of days, nor end of 
life ; the meaning, I think, is 
that neither the beginning of 
his days, nor the end of his life 
as a priest, was limited by any 
law, as the time of the service 
of the Levitical priest was. By 
thus continuing a priest ail hi? 
life, Melchisedec greatly ex- 
celled the Levitical priesthood ; 
and was qualified to represent 
the Son of God : the happy ef- 
fect of whose ministration as a 
priest is not confined to any one 
age of the world ; but rcachelh 
backwards to the beginning, 
and forwards to the end of time. 
Macknisht: who observes also 
that the words, Without father , 
without mothpr, denote that 
Melchisedec did not derive his 
priesthood from his parents. 



Sect, xviii. ( 401 ) Heb. vn. 

gave the tenth of the spoils. 5 And verily they that 
are of the sons of Levi, who receive the office of the 
priesthood, have a commandment to take tithes of 
the people according to the law, that is, of their bre- 
thren, though they come out of the loins of Abraham : 
6 but he whose descent is not counted from them, 
received tithes of Abraham, and blessed him that had 
the promises. 7 And without all contradiction the 
less is blessed of the better. 8 And here men that die 
receive tithes : but there he receiveth them, of whom 
it is witnessed that he liveth. 9 And as I may so say, 
Levi also, who receiveth tithes, payed tithes in Abra- 
ham. 10 For he was yet in the loins of his father 
when Melchisedec met him." 

" u If therefore perfection were by the Levitica! 
priesthood (for under it the people received the law), 
what further need xvas there that another priest should 
rise after the order of Melchisedec, and not be called 
after the order of Aaron ? 12 For the priesthood being 
changed, there is made of necessity a change also of 
the law. 13 For he of whom these things are spoken 
pertaineth to another tribe, of which no man gave 
attendance at the altar. 14 For it is evident that our 
Lord sprang out of Juda; of which tribe Moses spake 
nothing concerning priesthood. 15 And it is yet far 
more evident : for that after the similitude of Mel- 
chisedec there arise th another priest, 16 who is made, 
not after the law of a carnal commandment, but after 
the power of an endless life. 17 For he testifieth, 
Thou art a priest for ever after the order of Melchi- 
sedec. " For there is verily a disannulling of the 
commandment going before for the weakness and 

i c 



Heb. vii. ( 402 ) Sect, xviii. 

unprofitableness thereof. 19 For the law made no- 
thing perfect, but the bringing in of a better hope 
did; by the which we draw nigh unto God. 20 And 
inasmuch as not without an oath he ivas made priest 
( 21 for those priests were made without an oath; but 
this with an oath, by him that said unto him, The 
Lord sware, and will not repent, Thou art a priest 
for ever after the order of Melchisedec) : 22 by so 
much was Jesus made* a surety of a better testament*. 

23 And thev truly were many priests, because they 
were not suffered to continue by reason of death : 

24 but this man*, because he continueth ever, hath an 
unchangeable priesthood. 25 Wherefore he is able 
also to save them to the uttermost that come unto 
God by him, seeing he ever liveth to make interces- 
sion for them." 

cc 2 6 p or suc i l a High Priest became us, who is holy, 
harmless, undefiled, separate from sinners, and made* 
higher than the heavens ; 27 who needeth not daily, 
as those high priests, to offer up sacrifice, first for his 
own sins, and then for the people's: for this he did 
once, when he offered up himself. 28 For the law 
maketh men high priests which have infirmity ; but 

Heb. vii. 22, 26. Made:] that place better. A. 

Not the best word here : nor is Heb. vii. 22. Better testa- 

there any need of it. Becoming, ment.] Rather, better cove- 

or who became, or being, or nant. See note on chap. ix. 15. 

who is 9 would cither of them Heb. vii. 24. But this man. ~\ 

answer to the Gr. ysfovsv, and The word man is supplied by 

yivopwos. The word became, the translators, needlessly. Gr. 

used in ver. 26, implies suited; o h, but he: that is, Jesus 3 

and was suitable for would fit ver. 22. 



Sect, xviii. 



( 403 ) 



Heb, vii, 



the word of the oath which was since the law, maketh 
the Son* who is consecrated* for evermore/' 

ch. viii. " Now of the things which we have spo- 
ken this is the sum : We have such a High Priest, 
who is set on the right hand of the throne of the 
Majesty in the heavens ; 2 a minister of the sanctuary*, 
and of the true tabernacle, which the Lord pitched, 
and not man. 3 For every high priest is ordained to 
offer gifts and sacrifices: wherefore, it is of necessity 
that this man* have somewhat also to offer. 4 For if 
he were on earth, he should not be a priest, seeing 
that there are priests that offer gifts according to the 
law : 5 who serve unto the example and shadow of 
heavenly things*, as Moses was admonished of God 
when he was about to make the tabernacle : for, See, 
saith he, that thou make all things according to the 
pattern showed to thee in the mount. 6 But now hath 



Heb. vii. 28. Consecrated.] 
The Gr. is teteAs/w/aevoh, perfect- 
ed: which agrees better with 
the context. A. 

Heb. viii. 2. Of the sanctu- 
ary.'] Gr. Of the holy things : 
rut a.yiui* 

Heb. viii. 3. This man.] 
See note on chap. vii. 24. Here 
also the word man is supplied, 
though not acknowledged, as 
usual, by the italic print. But 
here, if any word be supplied, 
it should be high priest: — this 
high priest, referring to ver. 1 ; 
or simply the word this^ re- 



ferring to the words, every high 
priest. So, in the Gr. rarov re- 
fers to 'zsxs oc^i^ivs. Martin's 
French translation has simply 
and properly celui-ci. 

Heb. viii. 5. The example 
and shadow of heavenly things.] 
The Hebrew holy of holies re- 
sembled heaven, because it was 
veiled from human view 5 be- 
cause the glory of the Lord was 
manifested in it by the cloud, 
and because the voice of God 
was heard there^ when the high 
priest consulted him. Newcome, 



2 C 2 



Heb. viii. ( 404 ) Sect, xviii. 

he obtained a more excellent ministry,, by how much 
also he is the mediator of a better covenant, which 
was established upon better promises. 7 For if that 
first covenant had been faultless, then should no place 
have been sought for the second. 8 For finding fault 
with them, he saith, Behold, the days come, saith the 
Lord, when I will make a new covenant* with the 
house of Israel and with the house of Judah : 9 not 
according to the covenant that I made with their 
fathers in the day when I took them by the hand to 
lead them out of the land of Egypt ; because they 
continued not in my covenant, and I regarded them 
not, saith the Lord. 10 For this is the covenant that I 
will make with the house of Israel after those days, 
saith the Lord ; I will put my laws into their mind, 
and write them in their hearts : and I will be to them 
a God, and they shall be to me a people : 14 and they 
shall not teach every man his neighbour, and every 
man his brother, saying, Know the Lord: for all 
shall know me, from the least to the greatest. 12 For 
I will be merciful to their unrighteousness, and their 
sins and their iniquities will I remember no more. 
13 In that he saith, A new covenant, he hath made the 
first old. Now that which decayeth and waxeth old * 
is ready to vanish away*." 

ch. ix. " Then verily the first covenant had also 

Heb. viii. 8. Make a new co- Ibid. Is ready to vanish a- 

venant."] Gr. complete a new co- tea?/.] The destruction of Je- 

"cenanti c-uv-nXio-w— x. t.X. A. rusalem by the Romans hap- 

Heb. viii. 13. Decayeth and pened in the year 70, according 

uaxeth old] Gr. Is ?nade old to Blair's Chronology. A. 
and is aged. 



Sect, xviii, 



( 405 ) 



Heb. ix, 



ordinances of divine service, and a worldly sanctua- 
ry*. 2 For there was a tabernacle made; the first, 
wherein zvas the candlestick, and the table, and the 
show-bread ; which is called the Sanctuary: 3 and 
after the second veil, the tabernacle which is called 
the Holiest of all ; 4 which had the golden censer, and 
the ark of the covenant overlaid round about with 
gold, wherein vcas the golden pot that had manna, 
and Aaron's rod that budded, and the tables of the 
covenant: 5 and over it the cherubims of srlorv sha- 
dowing the mercy-seat ; of which we cannot now 
speak particularly. 6 Now when these things were 
thus ordained, the priests went* always into the first 
tabernacle, accomplishing the service of God. 7 But 
into the second zvent the high priest alone* once 
every year, not without blood, which he offered* for 
himself and for the errors of the people : 8 the Holy 



Heb. ix. 1. IVorldly sanc- 
tuary.'] Made with hands, built 
here below, and therefore a- 
dapted to this world. Nezzcome. 

But I would leave to critics 
whether the word xooyx/xov, here 
rendered worldly, may not ad- 
mit of the sense, ornamented^ 
or zcell-ordered. Kocr^os, the 
world, is said to have been used 
in that sense, because of its 
beauty and order : and the con- 
text here, ver. 2 — 6, describes 
the order and ornament of the 
sanctuary. 

Heb. ix. 6, 7. JVent—zgent 



alone — •offered.'] These verbs 
should be in the present tense, 
as they are in the Greek, go — 
gocth alone — offereth. (The 
second verb indeed is under- 
stood in the Gr. and supplied 
by our translators.) If, as has 
been supposed, the temple was 
standing when this epistle was 
written, the present could be 
the only proper tense, The 6th 
verse should also, conformably, 
run thus: Now these things be- 
ing thus ordained; or rather, 
prepared, or set in order, or 
adjusted : xoiTZ3Ksva<?iJ^tjy t 



Heb. ix. ( 406 ) Sect. xvin. 

Ghost this signifying, that the way into the holiest of 
all was not yet made manifest, while as the first 
tabernacle was yet standing : 9 which was a figure for 
the time then present, in which were offered both 
gifts and sacrifices, that could not make him that did 
the service perfect, as pertaining to the conscience ; 
40 which stood only in meats and drinks, and divers 
washings, and carnal ordinances, imposed on them 
until the time of reformation."" 

" " But Christ being come a High Priest of good 
things to come ; by a greater and more perfect taber- 
nacle, not made with hands, that is to say,, not of this 
building; 12 neither by the blood of goats and calves, 
but by his own blood, he entered in once into the 
holy place, having obtained eternal redemption for 
us. 13 For if the blood of bulls and of goats, and the 
ashes of an heifer sprinkling the unclean, sanctifieth 
to the purifying of the flesh : 14 how much more shall 
the blood of Christ, who through the eternal Spirit 
offered himself without spot to God, purge your con- 
science from dead works to serve the living God ? 
15 And for this cause he is the mediator of the new 
testament*, that by means of death, for the redemp- 

Heb. ix. 15. The mediator lish, The New Covenant, SfC. 

cf the new testament.'] So in The word testament here seems 

ver. 16, 17, IS, 20, we have in to have led the translators into 

our version the word testament, some notions of wills, testators, 

It is generally agreed that tes- and legatees, which are not quite 

tament is not the best word for accurate. For instance, a part 

the Gr. <WWn. Jt is even al- of the old testament is called 

lowed that the collection of the law. Then of that part 

Christian scriptures would be Moses must be the testator; and 

more properly entitled in Eng- we well know that the law was 



Sect, xviii. ( 407 ) Heb. ix. 

tion of the transgressions that were under the first 
testament,, they which are called might receive the 
promise of eternal inheritance. 16 For where a tes- 
tament is, there must also of necessity be the death 
of the testator. 17 For a testament is of force after 
men are dead : otherwise it is of no strength at all 
while the testator liveth. 18 Whereupon, neither the 
first testament was dedicated without blood. 19 For 
when Moses had spoken every precept to all the 
people according to the law, he took the blood of 
calves and of goats, with water, and scarlet wool, and 
hyssop, and sprinkled both the book and all the 
people, 20 saying, This is the blood of the testament 
which God hath enjoined unto you. 21 Moreover, he 
sprinkled likewise with blood both the tabernacle, 
and all the vessels of the ministry. ?2 And almost all 
filings are by the law purged with blood ; and with- 
out shedding of blood is no remission. 23 It was 
therefore necessary that the patterns of things in the 
heavens should be purified with these; but the hea- 
venly things themselves with better sacrifices than 

In fall force before Moses died, to attempt the discarding of the 
If any one should inadvertently word testament, from this pas- 
say, that One infinitely greater sage of the epistle to the He- 
than Moses was the testator of brews, may not be wholly in 
the law ; then, by the rale of vain. I will give in two co- 
a testament being of no force lumns, first a translation as 
while the testator lives, the law nearly literal as our language 
was never of any force: which wilt admit; next, a version with 
is absurd and false. It may be the words supplied, which are 
difficult now to change the title necessary to complete the sense: 
of oar sacred volame to The acknoAvledging that I pretend 
New Covenant; but I hope that to no discovery ; and owe my 



Heb. ix, 



( 408 ) 



Sect, xviix, 



these. 24 For Christ is not entered into the holy- 
places made with hands, which are the figures of the 
true ; but into heaven itself, now to appear in the 
presence of God for us : 25 nor yet that he should 
offer himself often, as the high priest entereth into 
the holy place every year with blood of others; 

remarks much to the labours of Macknight: 

15. And through this, of the And for this cause he is the 
new covenant he is the mediator, mediator of the new covenant, 
that, death taking place, to the that his death taking place, to 
redemption of the transgressions [or, for] the redemption of the 
upon the first covenant, the transgressions of the first cove- 
called might receive the promise nant, they who are called might 
of the eternal inheritance. receive the promise of the eter- 
nal inheritance. 

Before we proceed, let us consider who, or what was the medi- 
ator under the law, or old covenant. Certainly the victim. 
Accordingly, throughout the N. T., Christ, here declared to be 
the mediator of the new covenant, is spoken of as a victim. 

16. For where a covenant, For where a covenant is, the 
necessity to be brought death death of the covenanted victim 
of the covenanted. must needs be brought to pass. 

17. For a covenant upon For a covenant upon slain 
dead, firm ; for whether (Imt victims is firm ; for what avails 
p,*39r<m) avails it, when the cove- it while the covenanted victim 



nanted liveth ? 

18. Hence, not the first with- 
out blood was dedicated. 

19. For every precept ac- 



liveth ? 

Hence not even the first co- 
venant was dedicated without 
blood. 

For when Moses had spoken 
cording to the law, having been to all the people every precept 
spoken to all the people by according to the law, he took 
Moses, having taken the blood the blood of calves and of goats, 
of calves and of goats, with wa- with water, and scarlet wool, 
ter, and scarlet wool, and hys- and hyssop, and sprinkled the 
sop, the book itself and all the book itself, and all the people, 
people he sprinkled, 



xvin. ( 409 ) His ix. 

2 * for then must he often have rice the 

foundation ef the world ; but now i of 

the world*, hath he appeared ..: by the 

: of himself. " And unto 

men once to die, but : o "so 

Christ was once offered to ": 

unto them that look for pear toe 

ne in, untc n." 

" Tor the law having as 
to come, and net the very image of the ooo _o can 
never with those sacrifices wfa -ed year 

ear continual]- the coo per- 

fect. 2 For then would they not have t. to be 

red: because that the worshippers 01 

should have had no more c - ; But in 

e sacrificed there u a remembrance again made of 

every year. "For it is not possi le that the 

blood of bulls and of g ild take awav sins. 

■ Wherefcre when he come.. oe saith, 

rifice and offering thou wouldest u c :. but a t 
hast thou prepared me: 6 in burut-oflerj nd s - 

crijices for sin thou hast had n ire. 7 Toe:: said 

I. Lo. I come (in the volume ol the book it is written 

20. Saying] This the blood Saying, 1 

of tiie cov c ::a:: T . fee. tbe < 

It may be added that :". . . rerse, rt augta rns 

lixbr.Kn, are. ii x. CO slatois, the 

Wood of the covenant; and \ render hx^rxn by 

covenant in eh. ?ii:. 5. S. 9. 10 but th r O :._;■ word ... 
nant in ver. 7 & 13. ix. \. 

Heb.ix.26. The end of the late :\ the : . : amotion of 

..'." See note on 1 Cor. thoi o .'„:.-. I; -r-ix 

x. 11. Here well trans- ~-*cus&sn. 



Heb. x. ( 410 ) Sect, xvim 

of me ) to do thy will, O God. 8 Above, when he said, 
Sacrifice and offering, and burnt- offerings*, and 
offering for sin thou wouldest not, neither hadst plea- 
sure therein (which are offered by the law); 9 then 
said he, Lo, I come to do thy will, O God. He taketh 
away the first, that he may establish the second. 

10 By the which will we are sanctified, through the 
offering of the body of Jesus Christ once for alL 

11 And every priest standeth daily ministering and 
offering oftentimes the same sacrifices, which can 
never take away sins : i2 but this man, after he had 
offered one sacrifice for sins, for ever sat down on 
the right hand of God ; 13 from henceforth expecting 
till his enemies be made his footstool. * 4 For by one 
offering he hath perfected for ever them that are 
sanctified. 15 Whereof the Holy Ghost also is a 
witness to us: for after that he had said before, 
16 This is the covenant that I will make with them 
after those days, saith the Lord, I will put my laws 
into their hearts, and in their minds will I write 
them ; 17 and their sins and iniquities will I remember 
no more. 18 Now, where remission of these is, there 
is no more offering for sin." 

<e 19 Having therefore, brethren, boldness to enter 
into the Holiest by the blood of Jesus, 20 by a new 
and living way*, which he hath, consecrated for us, 

Heb. x. 8. Burnt-offerings."] translation of Psalm li. 19. We 

The Gr. oXoxafr^/xajras, is whole have almost naturalized this 

burnt -offerings: which implies Greek word, in Holocaust. A. 
that no part of the victim was Heb. x. 20. A living way.] 

eaten, bat all consumed. The This is thonght to be so called 

same expression occurs in our in reference to the legal holy 



Sect, xviii. ( 411 ) Heb. x. 

through the veil, that is to say, his flesh ; a * and 
lulling a High Priest over the house of God ; " let 
us draw near with a true heart, in full assurance of 
faith, having our hearts sprinkled from an evil con- 
science, and our bodies washed with pure water. 
23 Let us hold fast the profession of our faith without 
wavering ; for he is faithful that promised : 24 and let 
us consider one another to provoke unto love and to 
good works : 25 not forsaking the assembling of our- 
selves together, as the manner of some is; but 
exhorting one another : and so much the more, as ye 
see the day approaching. 20 For if we sin wilfully 
after that we have received the knowledge of the 
truth, there remaineth no more sacrifice for sins, 

27 but a certain fearful looking for of judgment and 
fiery indignation, which shall devour the adversaries. 

28 He that despised Moses* law died without mercy 
under two or three witnesses : 29 of how much sorer 
punishment, suppose ye, shall he be thought worthy, 
who hath trodden under foot the Son of God; and hath 
counted the blood of the covenant, wherewith he was 
sanctified, an unholy thing ; and hath done despite 
unto the Spirit of grace? 3 °for w r e know him that 
hath said : Vengeance bclongcth unto me : I will re- 
compense, saith the Lord. And again : The Lord 
shall judge his people. 31 It is a fearful thing to fall 
into the hands of the living God." 

" 32 But call to remembrance the former days, in 
which, after ye were illuminated, ye endured a great 

place or sanctuary, an entrance the cases prescribed by the law. 
into which would have been See chap. ix. 7, 25. 
punished with death ; except in 



Heb, x. ( 412 ) Sect, xviii. 

fight of afflictions; "partly, whilst ye were made a 
gazing-stock, both by reproaches and afflictions ; and 
partly, whilst ye became companions of them that 
were so used. 34 For ye had compassion of me in 
my bonds, and took joyfully the spoiling of your 
goods, knowing in yourselves that ye have in heaven 
a better and an enduring substance/' 

" 35 Cast not away therefore your confidence, which 
hath great recompense of reward. 36 For ye have 
need of patience; that after ye have done the will 
of God ye might receive the promise. 37 For yet a 
little while, and he that shall come, will come, and 
will not tarry. 38 Now the just shall live by faith: 
but if any man draw back, my soul shall have no 
pleasure in him. 39 But we are not of them who 
draw back unto perdition ; but of them that believe, 
to the saving of the soul." 

ch. xi. " Now faith is the substance of things hoped 
for, the evidence of things not seen. 2 For by it the 
elders obtained a good report. 3 Through faith we 
understand that the worlds were framed by the word 
of God, so that things which are seen were not made 
of things which do appear. 4 By faith Abel offered 
unto God a more excellent sacrifice than Cain, by 
which he obtained witness that he was righteous, 
God testifying of his gifts; and by it he, being dead, 
yet speaketh. 5 By faith Enoch was translated, that 
he should not see death ; and was not found, because 
God had translated him : for before his translation he 
had this testimony, that he pleased God. 6 But with- 
out faith it is impossible to please him : for he that 
cometh to God must believe that he is, and that he is 



Sect, xviii. ( 413 ) Heb. xi„ 

a rewarder of them that diligently seek him. f By- 
faith Xoe, being warned of God of things not seen 
as yet, moved with fear, prepared an ark to the 
saving of his house; by the which he condemned the 
world, and became heir of the righteousness which is 
by faith. 8 By faith Abraham, when he was called to 
go out into a place which he should after receive for 
an inheritance, obeyed ; and he went out, not know- 
ing whither he went. 9 By faith he sojourned in the 
land of promise, as hi a strange country, dwelling in 
tabernacles with Isaac and Jacob, the heirs with him 
of the same promise : *° for he looked for a city* 
which hath foundations, whose builder and maker is 
God. " Through faith also Sara herself received 
strength to conceive seed, and was delivered of a 
child when she was past age, because she judged Him 
faithful who had promised. 12 Therefore sprang 
there even of one, and him as good as dead, so many 
as the stars of the sky in multitude, and as the sand 
which is by the sea-shore innumerable, * 3 These all 
died in faith, not having received the promises, but 
having seen them afar off*, and were persuaded of 
them, and embraced them, and confessed that they 
were strangers and pilgrims on the earth* 14 For 
they that say such things, declare plainly that they 

Heb. xi. 10. A city, <5jy.] distance. A fine image ! says, 

See note on Acts xxi. 7. last Newcome. 'Aazjxfypxij says 

paragraph. A. Parkhurst, (Lex.) from *, col- 

ILeb. xi. 13. Having seen lective or intensive, and g-et**, 

them afar off '.] The Greek is. to draw: that is, to draw to 

«az7*-a/xEvo< : having Kith joy one's self, in embracing. 
saluted (or hailed) them at a 



HEF. XI r 



( 414 ) 



Sect. xvnr ; 



seek a country. 15 And truly if they had been mind- 
ful of that country from whence they came out 
they might have had opportunity to have returnee^ 
18 But now they desire a better country, that is, an 
heavenly : wherefore God is not ashamed to.be called 
their God : for he hath prepared for them a city." 

" i7 By faith Abraham, when he was tried, offered 
up Isaac : and he that had received the promises of- 
fered up his only begotten son, 18 of whom it was said 
that. In Isaac shall thy seed be called: 19 accounting 
that God was able to raise him up, even from the 
dead; from whence also he received him in a figure*, 
20 By faith Isaac blessed Jacob and Esau concerning 



things to come. 2i By faith Jacob, when he was a 
dying, blessed both the sons of Joseph ; and worship- 
ped*, leaning upon the top of his staff*. 22 By faith 



Heb. xi. 13. From whence 
also Tie received him in a fi- 
gure. ~\ Newcome translates this, 
whence (i. e. from the dead) 
he had also in a manner received 
him. Tin's probably means "his 
own body now dead, and the 
dcadness of Sara's womb." 
Horn. iv. 19. The advocates for 
Paul as the author of this e- 
pistle, may make this passage 
and the phrase, and him as good 
as dead, in ver. 12, go for some- 
thing in the argument. A. 

Heb. xi. 21. Worshipped — 
upon the top, $*c.] No such 
words are to be found in our 
bibles in the place where Jacob's 
benediction of Joseph's sons is 



related. At Gen. xlvii. 29 — 3t 
it is related that Jacob had re- 
quired an oath of Joseph that 
the latter would bury him in his 
family-sepulchre ; which assu- 
rance having received, it is add- 
ed iC And Israel bowed himself 
upon the bed's head." This 
passage the Septuagint have 
translated K.xi Tzgoj-EKvwio-sv 'io-- 
%xr,\ Itti ro uxgov Tns pa.£ots avra- — - 

viz. " And Israel worshipped 
upon the top of his staff." I 
have mentioned in the preface 
that the writers of the N. T. ge- 
nerally quote from this version : 
and it may be added, with re- 
spect to this passage^ that the 
alteration of the points will oc- 



Sect, xviii. ( 415 ) Heb. xrl 

Joseph, when he died, made mention of the departing 
of the children of Israel; and gave commandment 
concerning his bones. 23 By faith Moses, when he 
was born, was hid three months of his parents, because 
they saw he was a proper child; and they were not 
afraid of the king's commandment. 24 By faith Moses, 
when he was come to years, refused to be called the 
son of Pharaoh's daughter ; 25 choosing rather to suffer 
affliction with the people of God, than to enjoy the 
pleasures of sin for a season ; 26 esteeming the re- 
proach of Christ greater riches than the treasures in 
Egypt : for he had respect unto the recompense of 
the reward. 27 By faith he forsook Egypt, not fear- 
ing the wrath of the king : for he endured, as seeing 
him who is invisible. 2 * Through faith he kept the 
passover, and the sprinkling of blood, lest he that 
destroyed the first-born should touch them. 29 By 
faith they passed through the Red sea*, as by dry 

casion the -word which our lus relates, that the Ichthyopha- 
translators render bed to mean gi (a people so called from their 
a staff. Buzzing and worship- living on fish) who lived near 
pingi it is well known are al- the Red sea, had a tradition 
most synonymous. (See Micah, handed down to them through a 
vi. 6.) The Roman Catholic long line of ancestors, that the 
English Version of Rheims, -whole bay was once laid bare to 
published in 1582, renders this the very bottom, the waters re- 
passage adored the top of his tiring to the opposite shore, and 
rod ; and the editors thence ar- that they afterwards returned to 
gue for the worship of images, their accustomed channel with 
The Rhemish Testament is a most tremendous revulsion, 
chielly a version of the Latin (Bib. Hist. lib. iii. p. 174.) 
Vulgate. A. Even to this day the inhabitants 
Heb. xi. 29. Passed through of the neighbourhood of Coron- 
tke Red Sea.~\ Diodorus Sicu- del preserve the remembrance 



Heb. xr. 



( 416 ) 



Sect, xviii. 



land: which the Egyptians assaying to do were 
drowned. 30 By faith the walls of Jericho fell down, 
after they were compassed about seven days. By 
faith the harlot Rahab perished not with them that 
believed not, when she had received the spies with 
peace/' 

" 32 And what shall I more say ? for the time would 
fail me to tell of Gedeon, and of Barak, and of 
Samson, and of Jephthae, of David also, and Samuel, 
and of the prophets: 33 *who through faith subdued 
kingdoms, wrought righteousness, obtained promises > 
stopped the mouths of lions, 34 quenched the violence 
of fire, escaped the edge of the sword, out of weak- 
ness were made strong, waxed valiant in fight, turned 
to flight the armies of the aliens. 35 Women received 
their dead raised to life again : and others were tor- 



of a mighty army having been 
once drowned in the bay, which 
Ptolemy calls Clysma. (Shaw's 
Travels, p. 349.) The very 
country where the event is said 
to have happened, in some de- 
gree bears testimony to the ac- 
curacy of the Mosaical narra- 
tive. The Scriptural Etham is 
still called Etti ; the wilderness 
of Shur, the mountain of Sinai, 
and the country of Paran, are 
still known by the same names. 
(Niebuhr's Travels, vol. i. p. 
189, 191.) Marah, Elath, and 
Midian, are still familiar to the 
ears of the Arabs. Burder, 39. 
Shaw remarks that nine of the 



twelve wells at Elim, mentioned 
by Moses, yet remain; and that 
the seventy palm-trees have en- 
creased to more than two thou- 
sand. A. 

Heb. xi. 33 — 37, inclusive.] 
Some of these particulars are 
mentioned in history, viz. 

Subdued kingdoms: as David; 
(2 Sam.) — Out of weakness, 
made strong : Gideon; David; 
&c. (Judges, 2 Sam.) — Stopped 
the mouths of lions : Samson ; 
David: (Judges xiv. 6, 1 Sam. 
xvii. 36.) — Escaped the edge of 
the sword: David; Elijah; (t 
Sam. xix. 20, 1 Kings xix.)— 
Women received their dead 



Sect. xvnr. ( 417 ) H 



EB. XI. 



hired, not accepting deliverance ; that they might 
obtain a better resurrection ; 36 and others had trial of 
cruel mockings and scourgings, yea, moreover of 
bonds and imprisonment : 37 they were stoned, they 
were sawn asunder, were tempted, were slain with 
the sword : they wandered about in sheep-skins, and 
gcat-skins, being destitute, afflicted, tormented 38 (of 
whom the world was not worthy) : they wandered in 
deserts, and in mountains, and in dens, and caves of 
the earth. 39 And these all, having obtained a good 
report through faith, received not the promise : 
**°God having provided some better thing for us, that 
they without us should not be made perfect." 

ch. xn. " Wherefore, seeing we also are compassed 
about with so great a cloud of witnesses*, let us lay 
aside every weight, and the sin which doth so easily 
beset us, and let us run with patience the race that is 
set before us*, 2 looking unto Jesus the author and 

raised to life again: The widow p. 254.) mentioning this place 
of Zarephath; the Shunammite ; in Hebrews, says that the West- 
(1 Kings xvii. 17 — 23, 2 Kings em Moors use this barbarous 
it. 32 — 37.) — Others were tor- punishment. A. 
tared, not accepting deliverance: Heb. xii. 1. Cloud of wit- 
Whether Irv^iroLvta^vKron, the nesesJ] Great multitude of wit- 
word rendered tortured, mean nesses, whom we may consider 
"beaten like a drum, or stretched as spectators of our Christian 
out like a drum, Eleazar (2 race, and whose example ought 
Mace, vi.) may serve for an to animate us. Newcome. 
example, who was beaten or I rather consider them as wit- 
scourged to death.— Sawn asun- nesses to the truth of that for 
der : There is an ancient tradi* winch they suffered ; that is, 
tion among the Jews, that the truly martyrs. Newcome's last 
prophet Isaiah was thus put clause will suit this sense also, 
to death ^ and Shaw (Travels, Heb. xii. 1. 2. Set before 

% D 



Heb. xiu ( 418 ) Sect. xvnr. 

finisher of our faith; who for the joy that was set 
before him*, endured the cross, despising the shame, 
and is set down at the right hand of the throne of 
God. 3 For consider him that endured such contra- 
diction of sinners against himself, lest ye be wearied 
and faint in your minds. 4 Ye have not yet resisted 
unto blood, striving against sin. 5 And ye have for- 
gotten the exhortation which speaketh unto you, as 
unto children, My son, despise not thou the chasten- 
ing of the Lord, nor faint when thou art rebuked of 
him : 6 for whom the Lord loveth he chasteneth, and 
scourgeth every son whom he receiveth. 7 If ye 
endure chastening, God dealeth with you as with 
sons ; for what son is he whom the father chasteneth 
not? 6 but if ye be without chastisement, whereof all 
are partakers, then are ye bastards, and not sons. 
9 Furthermore, we have had fathers of our flesh 
which corrected us, and we gave them reverence: 
shall we not much rather be in subjection unto the 
Father of spirits, and live? 10 for they verily for a few 
days chastened us after their own pleasure; but he 
for our profit, that we might be partakers of his ho- 
liness. 4t Now no chastening for the present seemeth 
to be joyous, but grievous : nevertheless, afterward it 
yieldeth the peaceable fruit of righteousness unto 
them which are exercised thereby/' 

<( 12 Wherefore lift up* the hands which hang down, 

US' —who for the joy set be- lying before: Or. tjgoxeiiAEv©*. 

fore him.] Several translators See note on chap* vi. 18. A. 

understand the word for, Gr. Heb. xii. 12. Lift up. ,] This 

*yr/, to mean instead of. Set word is not applicable to kne/cs, 

before must then be rendered nor a good translation of the 



Sect, xviii. ( 419 ) Heb. xii. 

and the feeble knees; 13 and make straight paths for 
your feet, lest that which is lame be turned out of 
the way ; but let it rather be healed. 14 Follow peace 
with all men, and holiness, without which no man 
shall see the Lord; * 5 looking 'diligently, lest any 
man fail of the grace of God ; lest any root of bit^- 
terness springing up trouble you, and thereby many 
be defiled ; 16 lest there be any fornicator, or profane 
person, as Esau, who for one morsel of meat* sold 
his birth-right. 17 For ye know how that afterward, 
when he would hnve inherited the blessing, he was 
rejected: for he found no place of repentance, though 
he sought it* carefully with tears. 18 For ye are not 
come unto the mount that might be touched, and 
that burned with fire, nor unto blackness, and dark- 
ness, and tempest, 19 and the sound of a trumpet, and 
the voice of words ; which voice they that heard 
entreated that the word should not be spoken to them 
any more ( 20 for they could not endure that which 

Greek word avo^cua-xrs. Rather Heb. xii. 17. Though he 

translate it, strengthen (i. e. sought it, Sfc.^\ This 17th 

set to rights) the enfeebled hands verse relates to Gen. xxvii. 3G ? 

and the relaxed knees: txs 37: and it seems likely that the 

Tmp&uE'jxs yjtfxs xou rx 'srzpxXskv- word (AsrayoixS) which is ren- 

(j.ivz yovxrx avof^ujaxn. A. dered repentance in our trans- 

Heb. xii. 16. One morsel lation, but which strictly im- 

of meat.] The Greek words plies a change of mind, should 

fiqwctus fjt.tas y do not necessarily be referred to the mind of Isaac: 

imply, like our words, morsel who woukl not retract his bles- 

and meat, solid food. The-cri- sing of Jacob. So several 

ticai food of Esau was said to translators have understood the 

be pottage of lentiles, and bread passage, 
also : Gen. xxv. 34. 

2 D 2 



Heb. xii. ( 420 ) Sect, xviii. 

was commanded, And if so much as a beast touch the 
mountain, it shall be stoned, or thrust through with a 
dart : 24 and so terrible was the sight, that Moses said, 
I exceedingly fear and quake): "but ye are come 
unto mount Sion, and unto the city of the living 
God, tlie heavenly Jerusalem, and to an innumerable 
company of angels, 23 to the general assembly and 
church of the first-born, which are written in heaven, 
and to God the judge of all, and to the spirits of just 
men made perfect, 24 and to Jesus the mediator of 
the new covenant, and to the blood of sprinkling, 
that speaketh better things than that of Abel. 25 See 
that ye refuse not him that speaketh : for if they 
escaped not who refused him that spake on earth, 
much more shall not we escape, if we turn away from 
him that speaketh from heaven : 26 whose voice then 
shook the earth* : but now he hath promised, saying, 
Yet once more I shake not the earth only, but also 
heaven. 27 And this word. Yet once more, signifieth 
the removing of those things that are shaken, as of 
things that are made, that those things which cannot 
be shaken may remain. 28 Wherefore we receiving a 
kingdom which cannot be moved, let us have grace, 
whereby we may serve God acceptably, with reve- 
rence and godly fear: 29 for our God is a consuming 
fire." 

ch. xiii. "Let brotherly love continue. 2 Be not 
forgetful to entertain strangers: for thereby some 
have entertained angels unawares. 3 Remember them 

Heb. xii. 26. Whose voice Lord was the angel of the cove- 
then .shook the earth.] This nant who presided at the giving 
favours the supposition that our of the law. 



Sect, xvjii. ( 421 ) Heb. xiii, 

that are in bonds, as bound with them ; and them 
which suffer adversity,, as being yourselves also in 
the body. 4 Marriage is honourable in all, and the 
bed undefiled : but whoremongers and adulterers God 
will judge. 5 Let your conversation be without 
covetousness ; and be content with such things as ye 
have : for he hath said, I will never leave thee nor 
forsake thee. 6 So that we may boldly say, The Lord 
is my helper, and I will not fear what man shall do 
unto me." 

" 7 Remember them which have the rule over you, 
who have spoken unto you the word of God : whose 
faith follow, considering the end of their conversa- 
tion* : 8 Jesus Christ the same yesterday, and to-day, 
and for ever. 9 Be not carried about with divers and 
strange doctrines : for it is a good thing that the 
heart be established with grace ; not with meats, 
which have not profited them that have been occu- 
pied therein. *°We have an altar, whereof they 
have no right to eat, which serve the tabernacle. 
11 For the bodies of those beasts, whose blood is 
brought into the sanctuary by the high priest for sin, 
are burned without the camp. * 3 Wherefore Jesus 
also, that he might sanctify the people with his own 
blood, suffered without the gate. 13 Let us go forth 
therefore unto him without the camp, bearing his 
reproach. * 4 For here have we no continuing city, 



Heb. xiii. 7, 8, 9.] I think words, Jesus Christ, in the 

there should be a full stop at eighth. It seems also that the 

the end of the seventh verse; eighth verse contains the reason 

and that the word, is, should be of the exhortation with which 

supplied, in italics, after the the ninth begins. A. 



Heb. xiii.- . ( 422 ) Sect, xviii. 

but we seek one to come. 15 By him therefore let 
us offer the sacrifice of praise to God continual ly, 
that is, the fruit of our lips*, giving thanks to his 
name. 46 But to do good, and to communicate, for- 
get not: for with such sacrifices God is well pleased. 
17 Obey them that have the rule over you, and submit 
yourselves: for they watch for your souls, as they 
that must give account, that they may do it with joy, 
and not with grief: for that is unprofitable for you." 

" 13 Pray for us : for we trust we have a good con- 
science, in all things willing to live honestly. * 9 But 
I beseech you the rather to do this, that I may be 
restored to you the sooner/* 

<( 2 °Now the God of peace, that brought again 
from the dead our Lord Jesus, that great Shepherd of 
the sheep, through the blood of the everlasting 
covenant, 2i make you perfect in every good work 
to do his will, working in you that which is well- 
pleasing in his sight, through Jesus Christ; to whom 
be glory for ever and ever. Amen." 

i£ 22 And I beseech you brethren, suffer the word of 
exhortation ; for I have written a letter unto you in 
few words. "Know ye that our brother Timothy is 
set at liberty ; with whom, if he come shortly, I will 
see you. 24 Salute all them that have the rule over 
you, and all the saints. They of Italy salute you. 
25 Grace be with you all. Amen.' 1 

Heb. xiii. 15. The fruit of more expansive, -without it. The 

our lips.] The -word our is sacrifice of praise, that is the, 

rather needlessly supplied: it fruit of the lips, confessing to 

seems to me more emphatic, and his name. Gr. xapirov ^h>.^u^ 

the idea more expanding, and o/xoXoyavrwv, x. r. A. A. 



SECTION XIX. 
PauTi Death and Chan :t;r. 

IT . with lat Paul 

:at, and came a 
meral voice of an- 
. :. that Rome was the 
iyr to the truth 
he had so long : n J ] ably preached^ and that he suf- 
a. He ws eaded Dearly at 

ic time that his elder brother in Car--:, i':.e 
In the same ci:~a his ce 
on a the twelfth year of the reign of the 

emperor Nero, who was a a:: aster of crueltv, and in* 
a cruel persecutor of the Christians; and in the 
the Christian era. The remains of 
apostle are said to have been buried in the Via 
Ostiens about twe miles from Rome. 

I: is aot necessary to inform the Christian ^'ho has 

:'.y read the things re i in scripture 

; :'e Paulj that he was a very remark 

person; ba: he was remarkable for some things 

which may not at first sight strike the reader; and, 

Betting aside the min culous part of his history. f for 

+ The pr ;r means propose to doubt or 

promoted by the to slight. In the case :: oiw 

messengers tpostl , besides the miracles~at- 

: rm ~ich iendant on I s 

^though I have jnst iraved. I by 1.: i itac : : of E proas at 



( 424 ) 



Sect. xiX, 



nothing more than for carrying his Christian warfare 
at once into the heart of countries, clouded with 
superstition and deluged with immorality. Without 
descending to every particular, we may find him 
planting or confirming churches at Antioch, contami- 
nated by the infamous manners of Daphne; in Phry- 
gia, celebrated for the lewd and impious orgies of 
Bacchus and Cybele ; at Ephesus, proud in the pos- 
session of what was thought a gift of Jupiter, their 
great Diana; and at Corinth, where religion was 
made a cloak for abominable impurity. This list 
may be closed with the addition of imperial Rome, 
the sink of every vice which the abuse of riches and 
power introduces among men. The success of the 
gospel in such places is striking, and evinces at the 
same time its own divine power, and the skil fulness 
of the hands to whom its propagation was committed. 
There is another very observable thing in the 
ministry of our apostle, namely, his endeavour that 
it should be without charge to his converts. It is 
not probable that in every place where he came, he 
could effect this; but as it falls out that we have a 



Paphos, of the cripple at Lys- 
tra, of Paul's recovery at the 
same city, of the divining maid 
of Philippi, of the earthquake 
there, of the gift of tongues at 
Ephesus, together with many 
other special ones related in 
Acts xix. 11, 12, and cf the re- 
storation to life of Eutychus at 
Troas. Nor are these all; yet 
we read of no miracle at Athens, 



nor of many converts. Athens 
was too full to be hungry, too 
wise to be taught. She was the 
great university of the day, and 
numbered among her scholars, 
the senatorial youth of Rome. 
Thus the pride of knowledge 
seems to have opposed the gos- 
pel more than the defilement of 
vice. So it was in Judea with 
the scribes and pharisees, who 



Sect, xix* ( 425 ) 

plain intimation of it, with respect to three places, it 
is very fair to believe that he had the same care in 
others, when his residence was long protracted. The 
first hint of this kind is in his first letter to the 
Thessalomans, where he tells them, " Ye remember, 
brethren, our labour and travail: for labouring nisfht 
and day because we would not be chargeable unto 
any of you, we preached unto you the gospel of God." 
Not long after this he visited the opulent city of 
Corinth, and here he set himself to manual labour. 
He lodged with a tent-maker and fellow-believer, 
the virtuous Aquila ; " and because/' says the text, 
" he was of the same craft, he abode with them/' that 
is, Aquila and Priscilla, " and wrought/' After this 
residence at Corinth, which was of more than eighteen 
months' duration, he took a long circuit, and some 
time afterwards came to Ephesus. In all this time 
we have reason to think his industrious disposition 
was not changed ; for when he took his leave of the 
Ephesian elders, who met him at the neighbouring 
city Miletus, after reminding them of his three years' 
diligent and affectionate warnings, he says emphati- 

are described as being more of salvation quitted this city of 
tardy in their progress to the lettered superstition. Know- 
kingdom of heaven than the ledge has nothing necessarily 
publicans and harlots. The evil in itself; but to be uncx 
apostle accommodated himself ceptionable it must be attended 
to the Athenian taste. He rea- with diffidence and humility, 
soned, and, as we think, rea- and not be, like that of our 
soned forcibly; but the general first parents 3 a forbidden know- 
result was, mockery and pro- ledge, 
wastinatioo j antl the messenger 



( 426 ) Sect. xix. 

cally in the consciousness of disinterested love, ff I 
have coveted no man's silver, or gold, or apparel : 
yea, ye yourselves know that these hands have minis- 
tered unto my necessities ; and them that were with 
me." And he seems not only to have used industry 
in his own person ; but to have recommended it to 
the elders from Ephesus, in the number of whom, as 
has been before hinted, we may reckon the bishops 
and deacons : " I have showed you all things, how 
that so labouring ye ought to support the weak ; and 
to remember the words of the Lord Jesus, how he 
said, It is more blessed to give than to receive." 

Thus, on a slight review of the character of the 
apostle, we may pronounce him to have been intrepid 
in his zeal to build the church, and eminently disin- 
terested in his conduct towards his converts. Intre- 
pidity and zeal are, it is certain, often exerted in 
causes which do not mark those who possess them for 
religious or virtuous men ; but when they are exerted 
where not only no emolument is the reward of the 
exertion; but on the contrary "tribulation, or per- 
secution, or famine, or peril, or the sword;'* then it 
is, that we may venture to believe a man, at the 
least, sincere : and when, as in the present instance, 
the cause which he undertakes is unquestionably 
good, great, and glorious ; when the zeal is tempered 
with knowledge, and when fervent love throws its, 
lustre over the other Christian virtues,* we need not 
be backward in acknowledging that we discover the 
noblest of characters, the sincere and intrepid Chris- 
tian, 



Sect. xix. ( 427 ) 

It may be improper, however, to turn away from 
this subject without reminding the reader (if indeed 
by this time he want the monition), that in contem- 
plating the virtues, especially the Christian virtues, 
of excellent men, we must be careful to ascribe all 
merit to the Light and Grace of God, freely bestow- 
ed, and implicitly obeyed. We are indeed com- 
manded to let our light shine ; but it is to shine to 
the glory of the Heavenly Father. This was con- 
spicuously our apostle's care ; and the foregoing 
epistles are fraught with testimonials of it. 



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